Finally , since according to Epicurus time is change as change, the reflection of appearance in itself, the nature of appearance is justly posited as objective, sensation is justly made the real criterion of concrete nature, although the atom, its foundation, is only perceived through reason. Indeed, time being the abstract form of sensation, according to the atomism of Epicurean consciousness the necessity arises for it to be fixed as a nature having a separate existence within nature. The changeability of the sensuous world, its change as change, this reflection of appearance in itself which constitutes the concept of time, has its separate existence in conscious sensuousness. Human sensuousness is therefore embodied time, the existing reflection of the sensuous world in itself . Just as this follows immediately from the definition of the concept of time in Epicurus, so it can also be quite definitely demonstrated in detail.
Sensuous perception reflected in itself is thus here the source of time and time itself.
The reflection of the accidentals in sensuous perception and their reflection in themselves are hence posited as one and the same. The eidola are the forms of natural bodies which, as surfaces, as it were detach themselves like skins and transfer these bodies into appearance. These forms of the things stream constantly forth from them and penetrate into the senses and in precisely this-way allow the objects to appear. Thus in hearing nature hears itself, in smelling it smells itself, in seeing it sees itself. Human sensuousness is therefore the medium in which natural processes are reflected as in a focus and ignited into the light of appearance.