DEATH AND IMMORTALITY
Immortality is a subject that is difficult to
handle well.  The skeptics are both right
and wrong.  The part that we hope to be
immortal, the body, the personality is very
very mortal, at least in all the systems
associated with this world.  But, this
natural world is itself a miracle, a miracle
that is difficult to explain.

Some sort of infinite flux is required that
makes the improbable probable.  But, if
this mortal existence is improbable, but
just improbable enough to support the
rather pedestrian just evolved kind of
human consciousness we find ourselves in,
can we exclude the even more improbable,
that some kind of resurrection is possible,
some sort of immortality for body and
personality.

The truth is that such an improbable
cannot be rejected within the context of
infinite time and infinite time cannot be
rejected because boundless flux, endless
flux is just the sort of thing needed to
explain the improbable that we experience
and feel, thus, the factual opens up the
possibility of the transcending fantastic.

But, personal time really is something
infinitesimal, outside the boundary of any
system, peculiar, generating its own
subjective universe.  Here is a creative
monad from which anything can be
generated, a creative monad that
experiences the physical as an alien
element and consumes it like cats slurp
milk.  There is no way to test or confirm
any assumption we might make about this
monad of private singularity.

The relationship between the monad and
the now and the space time system that it
finds itself associated with arises from an
utterly hidden and alien level of experience.
All our speculations about it are
unfounded.  Any attempt to connect this
subjective time with any aspect of the
physical, quantum, atomic, cellular is
based on a misunderstanding of its nature.  
It is the central infinitesimal.  The
infinitesimal is not comprehensible within
the finite and measurable.  It has no direct
connections with the scientific world.

All our assumptions are based on the way
our experience of the monad of here and
now time is caught up in the brain, but the
brain is only something it is attached to
when it thinks and feels.  The brain
explains complex thoughts and feelings,
not the deep time that indwells them as
subjective singularity.

Because it is infinitesimal.  Because it is
the beginning, it must be immortal in some
peculiar sense, not in respect to the nerve
messages and thoughts it is attached to,
but as a pure primary entity, an
infinitesimal second of experience from
within.

Does problem arise from situations in
which many of these attached to one body,
that our attempt to say one body, one
thought, one soul is not valid.  Is our whole
attempt to analyze the soul idea based on
assumptions that are unfounded, hence
lead us on the wrong path?  But, not just
the idealist tripping up here, but the
skeptic, the realist, the naturalist equally?

Such problems have caused many
Buddhists and Hindus to throw out the
question of the ego.  To avoid confusing
the immortal and the self.  Buddhism
believes in immortality, but not the
immortality of a coherent self-body
complex.  That complex obviously
disintegrates in death and that
disintegration is not seen as a bad thing in
Hinduism and Buddhism.  Jainism appears
to see it as the possibility of the
separation of the immortal pure sattva
guna of the spirit from the corruption of
action (rajas guna) and material flesh
(tamas guna).

It is really not obvious what is immortal
and what is not.  Information potential is
immortal, mathematics, music, art
potential, geometric potential, ideas die
out but they are potentially immortal.  
Writing can be reinvented, wings evolved
separately several times (Bats, Birds,
Insects, ect.).  Mass-energy is immortal as
something that is neither created nor
destroyed.  Feelings, the interior of energy,
are eternal potentials.  Hate and love
endlessly reoccur.  Sensations, as
potentials do not die.  Red does not die
when I die.  But is my personal subjective
now immortal?  In what way?

The exact interface between the mortal
and the immortal is not obvious.  It is
important to surrender to the mystery of it
and understand that we die and yet do not
die.  We need morn our death no more than
a daisy or a dragonfly, a dogwood or a rose.
The fight to survive is part of the process
of life and the need to die is also part of
the process, witness the falling leaves.  
Endless as the seeds that germinate in the
spring.

This may mean that something as complex
as a human could have something attached
to it that does not change, expire, in the
same way that the body does, thus all
notions of ghost and soul may not be
ignorant.

When it comes to metaphors for meaning,
we are talking about right brain images.  
This is an area in which human beings do
not tend to make progress.  Our poetic
metaphors are actually no better in the age
of T. S. Eliott than they were in the time of
Homer, in some ways there may be
regression.

It is important to remember this and allow
ourselves to participate in the endless
without regret or self flagellation or
suicidal self destruction.  Mortality is just
a phase of the immortal and death of the
undying.  This is true both of inside and
outside, of subjective and objective.  Our
soul is no less immortal than the genes of
the tomato in its seed.  Both belong to the
endless mystery of the emergence of the
improbable within the probable.  It is not
likely that either the mortal, or the
immortal, the probable, or the improbable,
the ordinary, or the miraculous, will be
used up in our experience of their
processes, used up in the experience of
our life, and of the death of our life, or
even its potential resurrection and rebirth.

All explanations of the world require a
deeper unseen structure that is real and
also unmeasurable.  It is from this deep
structure that the miraculous emerges.  
Our inner being is an infinitesimal piece of
that improbability.  We need to believe and
connect with that improbable.  This is the
meaning of Hindu, Moslem, Christian,
Buddhist faith.  It is not possible to
measure the improbable within the
probable.  All attempts to see the face of
the infinite (as Moses discovers when
asked to see the face of Jahweh) will only
burn us.  But, we need to believe, to place
our trust in this realm of love, joy,
tolerance, and hope, this kingdom of
Heaven within.  Our hope, that which is
worthy in us and others, is immortal within
this undying possibility.
Dec 2011 Discussion
More Discussion
So consider a system in which
there are emerging levels of
organization.  Suppose we
discover the following:
PHOSOS I Atomic Physics
Sub 1 Electros: electons, particles
Sub 2 Protos: Atomic Nuclei
CHALCOS II Chemistry
Sub 3 Atomos: Atoms
Sub 4 Hydros: Molecules

PHYSIOS III Biochemistry
Sub 5 Plasmos: Macromolecules
Sub 6 Zymos: Enzymes
BIOS IV Simple Life/RNA DNA
Sub 7 Somos: Ribosomes, RNA
Sub 8 Genos: Chromosomes DNA

GAMOS V Sexual Reproduction
Sub 9 Caryos: Cell Nuclei
Sub 10 Cytos: Cells
DERMOS VI Embryology
Sub 11 Histos: Tissues
Sub 12 Gastros: Organs

ZOOS VII Zoology
Sub 13 Neuros: Organ Systems
Sub 14 Psychos: Organisms
DEMOS VIII Human Populations
Sub 15 Ethnos: Oral Language
Sub 16 Polisos: Written Language

TECHNOS IX Technology
Sub 17 Metros: Printed Language
Sub 18 Anemos: Electronic Media
GNOSOS X Information Systems
Sub 19 Geos: Computers
Sub 20 Helios: Robots

SOPHOS XI Super Minds
Sub 21 Astros: Android Sci Fi
Sub 22 Galactos: Galaxial Systems
THEOS XII Creative Intelligence
Sub 23 Megalos: Creative Agents
Sub 24 Ouranos: Gods of Creation

ARCHOS XIII Primitive Manifolds
Sub 25 Dynamos: Primal Energy
Sub 26 Chaos: Primal Creativity
PHOROS XIV Emergent System
Sub 27 Logos: Primal Systems
Sub 28 Synos: Primal Cosmogony

COSMOS XV Created Muliverses
Sub 29 Orthos: Primal Constants
Sub 30 Schizos: Big Bangs Create
MORPHOS XVI Created Structure
Sub 31 Chromos: M Theory
Sub 32 Mitos: Gluon Strings

Thus, the universe reproduces
itself in 16 stages and 32
substages of development, with
the final stages qualifying as levels
of organization to the extent they
represent increasing levels of
complexity and refinement of
control by the creating intelligence
which gains control to the point
that it is possible to develop
astrological systems which
function because of a series of
stacked universes in which
manifolds develop out of
increasingly refined planck
constants, constants with an
increasingly small length down to
the infinitesimal which is the realm
of the creative being from within
monads which are the
phenomenological atoms of this
system, per a Leibnitz like
monadology that communicates to
the public world from the private
through these astral world
intermediate stages.  See the
following references:
Exel file on the above
Word file on the above
The Pure Dharma Law
Dec 24th Christmas Eve Revision 2011