Within the driven rapids of time
a stillness lies.

A stillness that transcends time.

It is still. It is quiet. It is now.

The past is bounded and defined—a somethingness.

The future is a blank slate yet to be—a nothingness.

But the present is neither.

And it is both.

It is now as it was now a moment before. It grew no older. It was not touched, not moved nor darkened by the events that flickered upon its stage. They have vanished; it has remained. It perpetually transcends.

And it is immanently here. Tangible, experienced, real and known. For what can be more known than the moment in which you stand right now?

Yet, what can be so utterly unknown?

It is the ultimate of secrets: It can be told, examined, hung out for all to see, discussed by all that experience it—and what creature does not experience being here now?—and yet remain silent; as silent as a secret never spoken.

Because the now must be grasped from two opposite ends:

If you are here only now, what is the purpose?
And if all is transient, why be here now?

Grasp the now by both ends and every moment is divine,
every experience is precious.
For you have grasped G‑d Himself.

I will tell you a secret that can be told, and within it a secret that cannot be known: Take the Hebrew present tense of the verb to be, and prefix it with the letter yud to indicate a perpetual state of now-being—and you will have the name of G‑d.

G‑d is now.

—See Rabbi Shalom Dovber Schneersohn, Hemshech 5672, page 823. Based on Ramban to Exodus 3:13.

לא באש הוי' דעיקר ש' הוי' הוא היו"ד דש' הוי' כנודע, וי"ל דהיו"ד דש' הוי' מורה על התמידות וההווה וכמו ככה יעשה איוב שעושה תמיד כו', וזה עיקר ש' הוי' שהוא הי' הוה ויהי' כא' וע"ז מורה ענין התמידות דהיינו שלמעלה מהזמן, וכן ההוה מורה ע"ז וכמ"ש הרמב"ן בפי' הפסוק ואמרו לי מה שמו שהעבר והעתיד הוא בבורא בהוה כו', דהי' הוא עבר ויהי' עתיד כו' מורה על הזמן, אבל הוה הוא שאינו בעבר ועתיד וה"ה למעלה מהזמן, וע"כ היו"ד הוא עיקר שם הוי' כו'