There was once a dude who got nothing else to do than to thing about reality and question our perception of it. His name was Zenon, a Greek philosopher (yeah I know, Greeks are the best … they invented math, central heating, the cannon, analog computers, feta and BlackBerry).
His logic reasoning on physical reality lead him to observe paradoxes, which exposed the inability of classical physics to explain our reality. One of these paradoxes is easy to understand and you will wonder for sure “Why did I not think about it before?”.
In the arrow paradox, Zeno states that for motion to occur, an object must change the position which it occupies. He gives an example of an arrow in flight. He states that in any one (duration-less) instant of time, the arrow is neither moving to where it is, nor to where it is not. It cannot move to where it is not, because no time elapses for it to move there; it cannot move to where it is, because it is already there. In other words, at every instant of time there is no motion occurring. If everything is motionless at every instant, and time is entirely composed of instants, then motion is impossible.
If everything when it occupies an equal space is at rest, and if that which is in locomotion is always occupying such a space at any moment, the flying arrow is therefore motionless.
Whereas the first two paradoxes divide space, this paradox starts by dividing time—and not into segments, but into points.
Resolving the paradoxon with idealism
We can imagine physical reality as single frames in a movie, projected by our collective mind on a screen. There we perceive motion, because the frames are displayed so fast one after another, that we see a movement of the arrow.
In reality time stands still. There is no real time. Our perception of time does not include the implicit eternity between all frames. The movement of the arrow is considered by the collective mind for as long as it takes to decide in a consensus where it will be in the next frame. When a decision is made, the next frame appears.
This point of view implies nonlocality and immateriality as the base of reality. It also implies that time as we perceive it is generated.