Australolibrecus

Alfred Batlle Fuster

1. THE THEORY OF INFINITESIMAL ETERNITY: A NEW VISION OF TIME AND ETERNITY

The Theory of Infinitesimal Eternity (TIE) presents a bold and disruptive conception of two fundamental notions in the history of thought: time and eternity. Philosophically, eternity is often treated as an absolute, immutable, and transcendent state, while time is understood as a finite flow—dynamic, fleeting, and limited to human experience. The TIE, however, dismantles this classical dichotomy, proposing that eternity is not a static reality situated outside of time, but one that is intimately interwoven with every instant of existence.

The Theory of Infinitesimal Eternity introduces a key concept that revolutionizes our understanding of eternity: it conceives of it as a mathematical limit that tends toward zero infinitely, thereby transforming the traditional notion of eternity into something dynamic and fluid. This perspective stands in stark contrast to Plato’s vision, in which eternity was conceived as a world of immutable, perfect Ideas, entirely separate from time and sensory experience. The TIE, by suggesting that eternity can be viewed as a series of infinitesimals approaching zero—that is, non-time—yet never fully reaching it, opens the door to a conception where time and eternity are not opposing entities but interdependent.

Here, each temporal instant becomes a vessel containing fragments of eternity, though in an infinitesimal and continuously diverging form—a proposition that resonates with Henri Bergson’s ideas on *duration*. Yet the TIE goes further, emphasizing that we do not merely experience time, but actively create it. Furthermore, the TIE’s proposal may be compared to Immanuel Kant’s notion of time as a form of pure intuition, where temporality is essential to our experience of the world. However, unlike Kant—who regarded time as a static framework for perception—the TIE posits that it is a process in constant evolution, intrinsically bound to life itself.

In this semantic reconfiguration, eternity ceases to be a distant destiny or an ideal state, becoming instead an inherent element of human experience. Thus, each moment of life is a manifestation of the eternal that, though finite, contains the essence of the infinite—challenging the view that time and eternity are mutually exclusive. In this sense, the TIE not only redefines eternity but also invites us to rethink our relationship with time, life, and death. It proposes an existence where the ephemeral and the eternal are inextricably intertwined, and where every second lived becomes an affirmation of infinity in its most delicate and subtle form.

2. TIME AS THE INVENTION OF LIFE

Within the framework of the Theory of Infinitesimal Eternity, time cannot be conceived as an external, preexisting structure independent of life, but rather as life’s constant invention—an intrinsic product of its very manifestation. Every living being, by existing, becomes an active creator of time, an artificer who forges finite chronology as they live and experience, thereby generating a dynamic response to immutable eternity. While eternity remains a stable and indifferent backdrop—an infinite, static presence underlying all that exists—life, in its fleeting eruption, momentarily ruptures that eternal continuity. In living, life generates the temporal: it creates instances, seconds, and moments, finite structures that give rise to becoming, succession, and change. Each vital instant is a victory over eternity, an act of creation amid an ocean of infinitude, a fluctuating play between the time invented with each breath and the eternity that surrounds it, threatening to absorb it once again into immutability.

Life, in its flow, does not merely inhabit time but actively generates it, producing it as it expands and unfolds. Time is not revealed as an external entity regulating the processes of life, but as something that springs forth from life itself, configured in the tension between the finitude of existence and the infinitude of the eternal. Thus, every living being, in its mere existence, is both a creator and a destroyer of time: engendering it with each instant of life, and consuming it with each step toward death.

Finite time may be understood as a juggler’s game, a precarious and continuous dance unfolding at the edge of the abyss of non-time. From this perspective, time is not a linear succession of measurable instants governed by physical laws, but rather a subtle and fragile resistance against eternity, which stretches toward absolute void. Each second, each moment of existence, functions like a sphere tossed into the air in the act of juggling—a temporal fragment defying the gravity of infinitude and the abyss of the eternal, striving to remain in balance and in motion amid the overflow of non-time. This juggling metaphor illustrates the dynamic and vulnerable nature of finite time, which struggles to sustain and perpetuate itself in its constant interaction with eternity. Finite time, in this vision, is not a solid or immutable entity, but a series of delicate, momentary movements—cast into the air of experience, shifting in unstable equilibrium, never reaching the total void of non-time, but always approaching it. In each turn, in each oscillation of the temporal sphere, the complexity of time as continuous, active creation is revealed: a perpetual act of resistance and adaptation in the face of the immutable infinite that surrounds it, a juggler’s game in which life and time intertwine in a ceaseless challenge to eternity.

Every second of life is an ephemeral yet meaningful victory over eternity, a creative act through which existence unfolds and asserts itself against the immensity of non-time. In this framework, living is not a mere passive experience of passage through time, but an active process of invention, where each instant is a triumph over the inertia of the eternal. Eternity, understood as a static and indifferent backdrop, tends toward the dissolution of all that is particular and contingent, but life, in its constant becoming, interrupts this tendency, introducing temporal fragments that resist that absolute state. With each heartbeat, life conjures time, sculpting finite moments that, however brief, represent an affirmation of temporality against eternity. This unfolding of existence is not a mere prolongation of being in time, but a creative act through which the finite takes form and meaning—becoming unrepeatable moments that rise up against the vastness of the eternal. Each second lived is, in this sense, a small yet constant rebellion against absorption into eternity, a spark of life refusing to be wholly subsumed by the eternal and immutable. Without life, time would have no meaning, for it is life that invents, organizes, and experiences it.

This vision recalls the philosophical notions of thinkers such as Henri Bergson, who distinguished between chronological time and lived duration, arguing that the true experience of time is qualitative rather than merely quantitative. Bergson maintained that lived duration reflects the richness of human experience, emphasizing that lived time cannot be reduced to mechanical or scientific measures. Yet the Theory of Infinitesimal Eternity goes beyond this duality by positing that each temporal moment inherently contains a fraction of infinitesimal eternity. This conception suggests that time and eternity are not opposing concepts, but are continuously and indivisibly interrelated—where the eternal inscribes itself into every temporal instant. In this way, each lived experience becomes a unique manifestation of the eternal, and each temporal instant echoes an infinitude unfolding in the present. This transforms our understanding of time into a richer, more complex dimension, where eternity is not perceived as a mere abstraction but as an integral part of temporal experience.

An example that illustrates this interrelation may be found in the work of philosopher and cultural theorist Susan Sontag, who, in her essays on aesthetic experience and the perception of time, argues that works of art can capture moments of lived duration that transcend chronological time. Sontag suggests that the appreciation of art allows individuals to experience a form of eternity within the immediacy of the moment, where each observation and interpretation reveals deeper dimensions of existence. Just as the TIE proposes that each instant contains a fraction of infinitesimal eternity, Sontag posits that aesthetic experience enables people to connect with a reality that extends beyond mere temporal succession, showing how art becomes a vehicle for experiencing the eternal through the ephemeral. In this light, art emerges not only as an object of contemplation but also as a medium that facilitates the encounter with the eternal in everyday life, suggesting that aesthetic appreciation becomes an act of resistance against the inexorability of time. Both perspectives, though from different vantage points, highlight the possibility that the eternal is present in every moment of lived experience, thereby enriching our understanding of time and human existence.

Walter Benjamin, particularly in his work ‘The Work of Art in the Age of Mechanical Reproduction’, argues that the technical reproduction of art transforms aesthetic experience, allowing the spectator to access moments that were once ephemeral and, in turn, revealing the temporality of the historical and cultural context. Like Sontag, Benjamin suggests that through reproduction and the recontextualization of art, a space opens where the eternal can be encountered in the perception of the present. His idea that art can condense and transform temporal experience also aligns with the TIE, suggesting that lived moments can be reconceptualized to reveal something deeper that transcends mere chronology. Both perspectives, through their attention to aesthetics, invite us to explore how the experience of time can serve as a space of connection with the eternal, generating a more complex understanding of life and its relationship to temporality.

3. DEATH AND THE RETURN TO INFINITESIMAL ETERNITY

In the classical conception of philosophy, death is understood as the threshold separating temporal existence from a transcendent and immutable eternity. From Plato’s reflections, who saw death as the liberation of the soul from the body and its return to the eternal world of Ideas, to the Christian tradition, where death was conceived as the passage into a definitive and absolute eternity, the common view has been that time ends at the moment of death, giving way to an eternity beyond time. The Theory of Infinitesimal Eternity radically reformulates this transition: rather than conceiving death as an abrupt rupture between the temporal and the eternal, the TIE suggests that death is a continuous transition toward a form of infinitesimal eternity—that is, an eternity that unfolds asymptotically within time itself. This notion may be read as a response to Kant’s paradox in the ‘Critique of Pure Reason’, where time and space are a priori forms of human sensibility, cognitive structures that order our experience of the world but do not exist beyond it. By conceptualizing eternity not as a reality external to time but as an infinitesimal process toward non-time, the TIE suggests that death is not an escape from these sensible forms but rather an integration of the eternal into the temporal—an infinitesimal extension that cannot be perceived or comprehended. The idea recalls Hegel’s vision of the dialectic between the finite and the infinite, where the finite does not vanish into the infinite but is reconciled with it in a higher synthesis. Yet the TIE departs from Hegelian dialectical resolution by introducing a mathematical perspective: death does not dissolve the subject entirely into the eternal but instead extends it infinitesimally, without ever reaching “non-time.” The TIE thus offers a vision in which death is not a final terminus, but a process of continuous incompletion, close to Maurice Merleau-Ponty’s phenomenology, which emphasized that the experience of the body and of time is always unfinished. Here, death is not an end but a limit never fully reached—a state of transition toward an eternity that, in its infinite minuteness, remains an unattainable horizon, granting life itself a dimension of active transcendence in which every instant remains, infinitesimally, a part of the eternal whole.

At the moment of death, life’s time appears to cease, yet the Theory of Infinitesimal Eternity posits that this cessation is never complete. At death, the time of a life begins to be depleted infinitesimally, an asymptotic process in which life approaches the limit of non-time but never fully reaches it. From this perspective, death does not entail the definitive extinction of time, but rather an infinitesimal exhaustion that continues indefinitely. This introduces an understanding of death that challenges traditional notions of finitude and absoluteness, suggesting that what appears to be the end of life is in fact a continuous transition toward a state of existence sustained endlessly. Death thus becomes a process that affects not only the individual who dies but also reverberates in the time that follows, implying that the imprint of that life continues, however infinitesimally, perpetuating the person’s existence in the fabric of time. This approach also invites reflection on how we remember and live with the lives of those who have passed, suggesting that their presence persists in the memory and experience of those who remain, as fragments of eternity unfolding in every recollection and every narrative.

The work of philosopher and writer Alain de Botton, particularly in ‘The School of Life’, explores how our experiences and memories of those who have died can continue to influence our daily lives. De Botton argues that the death of a person does not simply mark an abrupt rupture in our relationship with them; rather, the memories and lessons we have drawn from that person continue to shape our decisions and feelings in the present. Just as the TIE suggests that time is never fully exhausted with death, De Botton highlights how a person’s legacy persists in our lives, shaping our interactions and memories. Both perspectives emphasize the idea that, although physical life may cease, the essence of that existence remains alive in the memory and emotional impact it leaves behind—resonating with the notion that death is a process of infinitesimal depletion, not an absolute end.

This concept of death introduces a radically different vision of eternity. Life, even after its chronological end, retains an infinitesimal fraction of time that prevents it from dissolving entirely into absolute eternity. In this way, life does not extinguish but persists infinitesimally in a continuous process of withdrawing from the threshold of the eternal. This approach echoes mathematical notions of the infinitesimal, where a function may approach a value infinitely without ever reaching it—suggesting that the essence of life persists in a constant approximation to eternity without ever fully fading. Thus, each lived life, though it ends, becomes a fragment that remains present within the continuity of time, challenging the idea that death entails an absolute termination. This reinterpretation of death also invites reflection on how the meaning of our life experiences extends beyond physical existence, positing that every moment lived contributes to an eternity manifested infinitesimally in memory, relationships, and the legacy of each individual.

Judith Butler, in ‘Frames of War’, explores the fragility of life and the importance of collective memory in the construction of identity and resistance. Butler argues that, although lives may be cut short by violence or injustice, their impact persists in the narratives created around them, shaping the culture and politics of the present. This perspective shares with the TIE the notion that, although physical life may conclude, its legacy endures within collective consciousness, allowing a fraction of that existence to continue influencing the world. Thus, both Butler and the TIE suggest that death is not simply an end but a point of transition, enabling the essence of life to be preserved and manifested in ways that transcend temporality, reflecting the complexity of being and its relation to eternity.

4. DYNAMIC ETERNITY AND THE CREATION OF TIME

One of the major contributions of the Theory of Infinitesimal Eternity is the notion of a dynamic eternity which, unlike the classical Platonic vision of a fixed and transcendent eternity—situated in a world of immutable Ideas beyond time—manifests itself within time itself. Each instant of life, rather than being a mere fragment of a linear temporal becoming moving toward oblivion, contains an infinitesimal fraction of eternity, much like Henri Bergson’s distinction between chronological time and “lived duration,” where the subjective experience of time has an irreducible and immeasurable quality. Unlike traditional notions that conceive eternity as an absolute and immutable state, the TIE posits that eternity is a continuous process, in constant approximation to non-time yet never reaching it, evoking the paradoxes of the infinite proposed by Leibniz and Zeno. In this way, eternity becomes a perpetual movement, always present but never fully accessible, and establishes a convergence with more contemporary theories such as those of Gilles Deleuze, who conceives of time in two planes: chronological time, which unfolds in the present, and eternal time or “Aion,” which is a becoming that cannot be fixed in any given moment but is always unfolding. By intertwining the eternal and the temporal, the TIE opens a new path for thinking about human finitude within a framework in which time is not opposed to eternity, but instead contains it infinitesimally within each of its moments.

Time, according to the Theory of Infinitesimal Eternity, appears as a finite manifestation of eternity—an idea aligned with philosophical concepts that have sought to reconcile the temporal and the eternal in diverse ways. In contrast to Heidegger’s vision of time as the horizon of human existence, where being is defined in relation to finitude and to “being-toward-death,” the TIE suggests that each lived moment is in fact a temporal expression of the eternal—an infinitesimal fraction that, though limited, contains within itself a spark of the infinite. The idea recalls Plotinus, who described time as a “moving image of eternity,” yet where the TIE diverges is in its insistence that time is not a shadow or mere reflection, but an active and ongoing creation of the eternal. Each second of life is not simply an inevitable transition toward death, but a creative and perpetual materialization of eternity, akin to Nietzsche’s affirmation of the “eternal return,” in which every moment repeats infinitely, endowing life with an eternal character. However, while Nietzsche frames eternal repetition as a closed and cyclical recurrence, the TIE introduces a perspective in which each instant is a unique act of resistance against the abyss of the eternal—not as repetition, but as the creation of a new and irreducible time.

Time is the process through which eternity fragments into lived instants. Life, by creating time, challenges absolute eternity, generating a temporal continuity that, though finite, is never entirely exhausted. This phenomenon suggests that every moment of existence is an expression of the eternal, manifesting itself in the subjective experience of living. The TIE proposes that each instant contains a spark of eternity, rather than viewing time as a mere succession of isolated events—implying that the act of living not only unfolds within time but also functions as the medium through which the eternal expresses itself. Thus, eternity becomes a dynamic context fragmented into particular experiences, where the finitude of life is, in fact, an act of resistance against total dissolution into the absolute. This approach not only redefines temporality as an active element of existence, but also invites a reconsideration of how we value our experiences and how we relate to the notion of eternity, making it accessible through every lived moment.

5. THE PARADOX OF BEING INFINITESIMALLY ETERNAL

One of the most fascinating and disruptive aspects of the Theory of Infinitesimal Eternity is its bold claim that, although our lives are finite in terms of chronological time, we are eternal in an infinitesimal sense. This vision clashes with traditional philosophical conceptions that draw a sharp division between the finitude of life and transcendent eternity, such as in the thought of Thomas Aquinas, who conceived temporal life as a finite prelude to definitive and complete eternity in union with God, or in Epicurus’ view, which held that death was simply the end of sensation, dissolving any continuity between time and eternity. In contrast, the TIE proposes that, even though our existence is bounded by chronological time, each instant of life contains an infinitesimal fragment of eternity—implying that life, in its temporal manifestation, never fully extinguishes itself. This eternal fragment is not an absolute eternity existing outside of time, but rather an eternity that, through an asymptotic process, continues to exist infinitesimally even after death. This approach partly recalls Baruch Spinoza, who argued in his ‘Ethics’ that the human being, as part of the infinite substance that is God or Nature, participates in eternity through the intellect, even though body and imagination remain bound to temporal finitude. Yet the TIE distinguishes itself from Spinoza by not conceiving eternity as participation in something transcendent, but as an inherent property of every instant of time that, however infinitesimally small, is eternal by its very nature. This perspective also resonates with Heraclitus’ notion of constant flux, where permanence is change itself; but within the TIE, temporal flux is not only a dynamic process, but also a manifestation of the eternal within each fragment of time.

The idea that life never completely extinguishes, because each instant contains a portion of eternity, also stands in opposition to the vision of Arthur Schopenhauer, for whom life is merely the temporal manifestation of a “will” that, after the individual’s death, dissolves once again into the impersonal and the timeless. Rather than proposing a dissolution into nothingness or into an impersonal totality, the TIE suggests that the temporal and the eternal are intertwined in such a way that life continues to exist infinitesimally even after death, in a continuous process of approximation to the eternal without ever fully reaching it. Conceiving of eternity as something that persists infinitesimally in time opens a new dimension for reflecting on the meaning of life and death, for human existence is no longer seen as something with a clear beginning and end, but as a process that, though finite, contains a fraction of the eternal that never fully vanishes. In this interpretation, the TIE becomes a theory that redefines the relationship between time and eternity, aligning itself with contemporary visions such as Derrida’s idea of writing as a trace that always survives the present moment, or Deleuze’s conception of becoming as something always unfinished—implying that life, though finite in temporal duration, always contains a vestige of eternity within its continuous and divergent unfolding.

This vision introduces a paradox: according to the Theory of Infinitesimal Eternity, we live eternally—but in an infinitesimal way—radically altering traditional conceptions of eternity and finitude. Unlike classical notions of eternity as something grand, absolute, and immutable, as in Parmenides, who affirmed that what is true and eternal is immobile, unchanging being, or Plotinus, who described eternity as the perfect state of immutable Unity beyond time, the TIE suggests that eternity does not manifest itself in absolute totality but in small fragments that dissolve into the finite time of life. This dissolution is not a disappearance, but an infinitesimal dissolution, in which finite life never exhausts itself but continues to exist in a process of approximation to non-time without ever reaching it. This paradox broadly recalls Leibniz’s idea of monads: indivisible and eternal units that, although infinitely small, constitute reality as a whole. However, while Leibniz’s monads are complete in themselves and do not interact with one another, the TIE posits that every fragment of lived time contains a small portion of eternity—a fragment that, though infinitesimal, remains part of an infinite temporal structure.

On an ontological level, the TIE can also be linked to Bergson’s notion of duration as an experience of time that cannot be reduced to mere measurable units, but rather constitutes an indivisible continuity. Yet the TIE goes further by suggesting that this continuity is populated by infinitesimals which, in their very smallness, contain a form of eternity. This fragmentary and subtle eternity breaks with the tradition of identifying the eternal with what is transcendent and immense, as in Aquinas or Heidegger—who held that authentic temporality reveals itself in finitude, in being-toward-death, where death discloses the totality of existence. In the TIE, by contrast, death does not reveal an absolute end but rather a transition toward an infinitesimal eternity, a state in which life, though finite, continues projecting itself toward non-time without ever attaining it. This conception is also profoundly different from Sartre’s, who viewed existence as radically finite and contingent, condemned to vanish into the void of death. The TIE, in suggesting that finite time never fully exhausts itself, grants us a form of eternity that is not immense or immutable but small, subtle, and fragmentary—yet nonetheless real and enduring. This infinitesimal eternity transcends both traditional notions of eternity and existentialist conceptions of radical finitude, offering instead a perspective in which life continues beyond its own finitude, perpetually sustaining itself in a state of approach toward non-time—a process without end that thereby secures us a form of immortality that is neither grand nor visible, but remains a fundamental ontological fact.

Human beings are not condemned to vanish in death; rather, according to the Theory of Infinitesimal Eternity, they persist in infinitesimal suspension—an existence which, although finite in chronological terms, never reaches extinction in non-time. This concept introduces a radically different vision of human mortality compared with many philosophical traditions. Whereas Epicurus asserted that death is simply the total cessation of existence—“where I am, death is not; where death is, I am not”—the TIE suggests that although we are not consciously or chronologically present after death, an infinitesimal form of our lived time persists within an atemporal structure. This view also challenges Nietzsche’s nihilism, which saw life as an eternal cycle of repetition in which death offers no meaningful transcendence but only reiteration of the same in eternal recurrence. By contrast, the TIE posits that every life, though finite, leaves behind an infinitesimal trace that continues to exist within a continuum of diminutive eternity.

We may also contrast this with Kant’s vision, who understood time as an a priori form of intuition, a necessary condition for human experience, but always finite. The TIE, in suggesting that eternity infiltrates every instant of time, reformulates this Kantian conception by proposing that time is not merely a limited framework for experience, but a field where the eternal coexists with the temporal. This coexistence of finitude and eternity departs both from existentialist conceptions—such as Camus’, for whom life is absurd and death final and inevitable—and from Heidegger’s being-toward-death, where death is the event that gives existence its meaning. Instead of viewing death as the absolute end of life, the TIE interprets it as a threshold toward infinitesimal suspension, where life is not a mere sequence of finite moments extinguished at the end, but rather a fabric of tiny eternities that endure beyond chronological closure.

This vision brings us closer to a reinterpretation of Hegel’s notion of overcoming finitude through Absolute Spirit, though in the TIE this overcoming is not a process of dialectical synthesis but a constant dissolution of the temporal into the infinitesimal eternal. Life does not abruptly dissolve into death, as existentialist philosophies suggest, nor does it attain a transcendental, immutable eternity, as in classical religious or metaphysical traditions. Instead, it sustains itself in a continuous and delicate process in which fragments of finite time intertwine with a miniature eternity—suspended infinitesimally between being and non-being—creating a dispersed yet present immortality.

6. TOWARD A NEW UNDERSTANDING OF LIFE, TIME, AND ETERNITY

The Theory of Infinitesimal Eternity profoundly redefines the relationship between life, time, and eternity, proposing an innovative conception in which eternity is not an absolute and transcendent state separate from time, but rather a continuous process unfolding through temporal instants. This approach offers a radical break from the classical dichotomies of Western philosophy, which have treated eternity and time as two separate and irreconcilable dimensions—from the Platonic vision of the immutable and eternal “world of Ideas” to Aristotle’s notion of time as the “number of movement according to before and after.” Whereas Aristotle saw time as a measure of change in the sensible world—limited and finite—and later thinkers such as Thomas Aquinas maintained that eternity was the exclusive domain of God, an immutable being outside of time, the TIE challenges this separation, suggesting instead that eternity is not beyond time but interwoven with it constantly and infinitesimally.

Similarly, the perspective of the TIE contrasts with Edmund Husserl’s phenomenology, which conceives of time as a structure of consciousness in which each instant is retained in memory while we anticipate the future. While Husserl describes how individual moments interconnect, the TIE goes a step further by suggesting that these moments are not merely part of a finite temporal sequence, but that each one contains an infinitesimal fraction of eternity. Here we may also draw a comparison with Heraclitus’ philosophy of becoming, which affirmed that everything is in constant flux and nothing remains, in opposition to Parmenides’ idea of a static, eternal being. The TIE reconciles these classical positions by postulating that, although life appears to move within the confines of time and change, it is connected to an eternal dimension expressed infinitesimally in each instant.

Through this lens, life is not simply a finite and contingent phenomenon, as materialist philosophies suggest, nor is it subordinated to a final destiny of dissolution into non-being, as certain existentialist perspectives maintain. The TIE invites us to consider life as a form of miniature eternity, a continuous creation of time and meaning that does not cease at death but instead persists infinitesimally, generating an inexhaustible continuity. This vision aligns with the work of Henri Bergson, who distinguished between quantitative time and qualitative “duration.” Yet, whereas Bergson upheld a distinction between measurable time and lived experience flowing in continuity, the TIE maintains that the eternal is not opposed to time but manifests within it through micro-fragments of eternity. Life not only creates and sustains time, but each second lived becomes an act of resistance and creation against dissolution into non-time, rendering human existence—far from finite—a bearer of an eternal component that prolongs itself infinitesimally. This framework reformulates our understanding of mortality and immortality, not as categorical opposites, but as interconnected realities woven into the fabric of time and being.

Each moment of life is a small victory against absolute eternity, an act of temporal invention that defies non-time. Life becomes a constant act of creation and resistance, where each instant represents an opportunity to manifest existence in a context that, though limited, never entirely extinguishes itself. Even though chronological life approaches its end in death, this process does not entail definitive extinction, for it persists as an infinitesimal fraction of time that fades indefinitely without ever reaching its absolute end. Thus, each lived moment becomes an echo of eternity, a resistance to oblivion that challenges the notion of death as the termination of experience. This approach reconfigures our understanding of life, highlighting the significance of each instant as a meaningful triumph within the vast horizon of the eternal, where the finite confronts the infinite, creating a dance of existence that continues beyond life itself.

Philosopher and writer Yuval Noah Harari, in his work ‘Sapiens’, explores how human narrative has been fundamental in constructing our reality. Harari argues that human beings have created meaning and values through stories, enabling them to face the finitude of life. Just as each moment of life in the TIE is considered an act of invention that defies eternity, Harari maintains that the narratives we create are ways of giving meaning to our existence, allowing us to transcend the banality of time and forge enduring connections. Both perspectives reflect the idea that, even though we face the inevitable end of life, our actions and stories provide meaningful resistance—transforming our experience into a fabric of meanings that unfolds beyond temporality, pointing toward the eternal, however infinitesimally.

This vision radically transforms our understanding of time, death, and the very conception of eternity. Instead of viewing eternity as a fixed, unattainable, transcendent state, the Theory of Infinitesimal Eternity invites us to recognize a form of eternity that is infinitesimal and dynamic, persisting and unfolding through every instant of life. Within this framework, each moment becomes a vehicle of the eternal, where lived experiences are not merely transitory but infused with a spark of eternity that grants them profound significance. Life itself, with all its limitations and fragilities, reveals itself as a finite manifestation of the eternal, a continuous process of creation in which every decision and every action possesses the power to converge beyond immediate time. This perspective allows us to appreciate the beauty and value of the ephemeral, underscoring that, although our lives are finite, each lived instant may capture something of that eternity which connects us to the cosmos and to life itself. In this way, eternity is not a distant aspiration but an accessible reality, here and now, present within the totality of our human experience—inviting us to live with greater fullness and awareness.