“While Whorf did not find separable notions of space and time among the Hopi, he did discern, in the Hopi language, a distinction between two basic modalities of existence, which he terms the ‘manifested’ and the ‘manifesting.’ The ‘manifested’ corresponds roughly to our notion of ‘objective’ existence, and it comprises ‘all that is or has been accessible to the senses…with no attempt to distinguish between present and past, but excluding everything that we call future.’ The ‘manifesting,’ on the other hand, ‘comprises all that we call future, but not merely this; it includes equally and indistinguishably all that we call mental – everything that appears or exists in the mind, or, as the Hopi would prefer to say, in the heart, not only the heart of man, but the heart of animals, plants, and things, and behind and within all the forms and appearances of nature, in the heart of nature [itself]…’
“The ‘manifested,’ in other words, is that aspect of phenomena already evident to our senses, while the ‘manifesting’ is that which is not yet explicit, not yet present in the senses, but which is assumed to be psychologically gathering itself toward manifestation within the depths of all sensible phenomena. One’s own feeling, thinking, and desiring are a part of, and hence participant with, this collective desiring and preparing implicit in all things – from the emergence and fruition of the corn, to the formation of clouds and the bestowal of rain. Indeed, human intention, especially when concentrated by communal ceremony and prayer, contributes directly to the becoming-manifested of such phenomena.”
David Abram, The Spell of the Sensuous
A fascinatingly different way of conceiving of “time” which much more directly allows for and explains the efficacy of magic.