MATERIAL IMMORTALITY

Life.

We dream of being immortal.

Materially.

Material immortality would be our endless happiness.

There are two notions about our destiny: extinction and spiritual survival.

Alternatives are not even considered.

Yet each aspect of existence would be tragic if we were to be dissolved into nothingness or spirituality.

We do dream.

There must be a notion beyond and above materialism and spiritualism.

Our dream is wider.

This is an alternative.

It deals with a possibility.

We are immortal.
We do live infinitely.

With our identity.

In mind and body.

The idea is millenary but forsaken and forgotten.

It yields beauty.

It is most easy.

It is this.

The Universe is one substance.

The substance vibrates.
All is vibration.

The substance vibrates in increasing degrees of intensity.

The less intense vibration is matter.
More intense vibrations are mind.

Why?

Lesser intense vibrations filter the more intense.

So the least intense of all vibrations is totally exposed.
No other filters it.
Being it totally exposed, we are completely conscious of it.
It is tangible. Visible.
Concrete.

It is matter.

The more intense vibrations, filtered by the basic, are only partially exposed.
We are less conscious of them.
They are intangible. Invisible.
Abstract.

They are mind.

Filtering blocks the full expression of a vibration.

Mind can experience matter because it does not filter matter.
Matter cannot experience mind. It filters it.

The substance is infinitely.

The Universe is formed by infinities of planes.

A plane is a set of vibrations.
Each plane is a stripe of the Universe. A section of totality. A realm.
It is an area that comprises organisms and environment.

Our present reality, both mental and material, corresponds to one plane of the Universe.

A plane is defined by a basic limit.
It is its lesser level of vibration.
Beyond the basic limit, each plane holds more intense vibrations.

The basic level, plane after plane, since no other level filters it in its own plane, is totally exposed.
It is material.
The more intense levels are mental.

Matter is not a level of vibration.
Matter is determined by the relation among levels.

Plane after plane, the intensity of all vibrations is increased.

When we apparently die, that is to say, when we start to vibrate consciously in the next plane, we dispose of our basic vibrations for this previous plane, which is our matter, but we keep our more intense vibrations.

The organism, in the next plane, is still a set of vibrations.

We will continue to be a basic limit and more intense levels.

Our basic limit in the next plane, since it is not filtered in that plane and thus completely exposed, will be our matter.
Our more intense levels will be our mind.

The same is applicable to the environment.

The environment here in our plane is made of basic vibrations.
It is the same level of vibration that forms our body.
It is the basic limit of the plane.

Thus, the environment is completely exposed.
It is visible, tangible and concrete.

In the next planes, there is also a basic limit of completely exposed and external vibrations.
It is the environment.
It is matter.

Our life goes on abstract and concrete.

Mental and material.

There is ever continuity in our experience.
And intensification.

Continuity and intensification.

Matter in the next planes, owing to its higher vibration, reaches the level of our mental vibrations here in this plane.

We filter it.
It represents a mental vibration to us.
Therefore we are inexorably forced to conceive the next planes as immaterial.

But the basic limits of the next planes, from the very perspective of those planes, are never filtered. They are exposed.

They are concrete.

And since all vibrations become more intense, all our experiences intensify.

Mentally and materially.

Action is more real.
More consequent.
Our awareness of solidity and colors and sounds is enhanced. There are more flavors and odors.
More memories, more feelings. More ideas.
All more vivid.

It is radically more than we merely having concrete and abstract experiences in the next existential planes.
We intensify mental and material life.

Desire.
Flesh.

Living is more.

Factual.
Vast.
Conscious.

Real.

We shall act more.

It is being.

Let us examine and explore these items.

The substance is unknowable.
It is called substance only in the sense that it is the basis for reality.

It is beyond matter and mind.

The substance creates space and time.
Vibration is movement through space in a period of time: by vibrating, the substance creates them.

The Universe is continually being created by the vibration of the substance.

It is pointless to imagine what did exist before the substance, for time is created by its movement. It is equally pointless to imagine where the substance was before vibrating.

Objects are not placed in space and in time: they intrinsically are space and time.

The substance comprises all time. Therefore it is eternity.
It comprises all space. Therefore it is infinity.

Space and time are indivisible.

The substance is all there is.

Seas. Roses. Fire. Horrors. Songs. Dreams. Blood. Ideals. Ecstasies.

The Universe is ever both immaterial and material.
The Universe is our reality.

The substance, in ascending levels of vibration, is these bands:

Energy.
Memory.
Perception.
Feeling.
Thought.
Intuition.
Desire.

This is who we are.
It is what the Universe is to us.

There is never any hierarchy with regard to the bands.
If the level of vibrations and the filtering capacity were inverted, the result would be the same. We will proceed with the original sequence.

Let us now consider each band.

Energy exists in the form of matter and radiation. Lesser vibrating energy is in the form of matter. The more intense energy, in the form of radiation. We may simplify and refer to this band as matter. Whenever it be necessary, we shall mark the difference.
Memory is the link between matter and mind. It is both our remembrances and the repetition of all organic processes from the level of atoms.
Perception or sensation is the band by which we experience the physical universe. It is our five senses: touch, smell, sight, hearing and taste.
Feelings are affections and emotions. By vibrating in the central position, feeling generally has equal parts of mental and physical elements.
Thought is the first frankly mental band. It tends to be objective.
Intuition is more mental than thought and it is turned towards desire. It is more subjective than thought and less logical. It is not less real, as long as we notice that its area is symbolic.
Desire is the most vibrating of all bands. Being it the apex of space-time and on the verge of transcendental vibrations, it constantly tries to give a form to the future.

Attention is the placing of the focus of experience on a particular band.

The abstraction by means of bands is schematic. It is but one way for us to analyze experience.
We live more than their sum.

The organic situation is analogous to a beam of light from the Sun, which is made of bands, from violet, indigo, blue, green, yellow and orange towards red, and yields a totally diverse expression.

Let us now consider how the bands act.

Matter does not cause mind.
Mind does not cause matter.

The vibration of the substance is an only event, which translates itself to us as energy, memory, perception, feeling, thought, intuition and desire.

Material and mental realities are simultaneous.

Experience may be focused on any of the bands, but all the other bands always vibrate less or more consciously in us.

Swimming. Laughing. Falling in love. All our experiences are wholly desire, intuition, thought, feeling, perception, memory and energy.
While reading or hearing the word sea, the organism is the experience of all its remembrances of the sea and the word sea, it lives mental images and feelings in connection with the sea and the word sea, and notions, intuitions and desires. They all associate to adjacent meanings, forming a potentially infinite web. The block is filtered, and the mind selects the contents which are meaningful to the situation, otherwise practical life would be unfeasible, but the organic vibration is thorough.

The organism is ever a set of bands.

Let us imagine that matter, memory, perception, feeling, thought, intuition and desire take the shape of a ring, so that the basic vibration of matter is connected with the most intense vibrations of desire.
That forms our Universe.
And each organism.
By this connection, the bands of an organism can abstract experiences among themselves. They mirror each other. Thus, they are self-aware.

Self-awareness constitutes the Ego.
The Ego experiences itself apart from the vibrations outside its circumference.
For the Ego, the rest of the Universe is external reality. It is an object.

The organism, the connection of bands, has immemorially been expressed by the image of a snake that bites its own tail.
It is an intuitive and symbolic representation of self-awareness.

Ever determinant in this narrative is that the lesser intense levels filter the more intense.

Let us consider the bands by the sequence of increasing degrees of vibration.

Matter.
Memory.
Perception.
Feeling.
Thought.
Intuition.
Desire.

Matter filters memory, which filters perception, which filters feeling, which filters thought, which filters intuition, which filters desire.

The less vibrating the band, the more it filters.
The more vibrating the band, the less it filters.

Schematically, matter filters all the other bands and is filtered by no other; desire filters no band but is filtered by all.

More vibrating bands are less exposed.
Lesser vibrating bands are more exposed.

Therefore, the final expression of each band equals the others.

The bands are in balance. They are identically significant.

Further levels, which constitute the next existential planes, vibrate beyond our levels of desire.
For us, proximity between our plane and the next occurs through the band of desire.
Immortality and the experience of life in other planes is only desire for us now.

The sequence of bands, when noted specifically, is similar to the layers of electrons around the nucleus of an atom.
The most vibrating limit of a level surpasses the basis of the more intense ones.
Thus, the highest levels of energy are filtered by the basis of perception: radiations are invisible to us.
With relation to the frankly mental bands, the effect is not important. Vibrations of desire filter some thought, for instance, but this is almost irrelevant.

Let us mark it again: lesser intense levels filter more intense levels. This is the general dynamics.

Each organism is an Ego or experience.

Organisms resemble each other or diverge. But no organisms are alike or completely different.
Since we all experience the same plane here, and are formed by the levels of the plane, it might poetically be said that all of us are the same flesh and the same mind.

From the extreme perspective, there are no differences. That who would hypothetically be the most aware person, and that who would be the least, still share the same existential limit and nothing beyond it would occur to them.
For instance, nobody among us knows why we exist and why the Universe exists.

All experiences are in fact mental.

For our convenience, we shall call physical the experiences turned towards the material band and mental the ones turned towards the band of desire.

We shall specify that an experience is memory or perception, for example, if the focus is is placed on those bands while the others remain less conscious to us.

Since all bands are in balance, the organism can voluntarily shift the focus of attention.

The substance itself is neither single nor multiple.

Unity and multiplicity are experiences.
They are related to space and time.
The organism considers reality one way or the other, according to attention.

For material and objective aspects, multiplicity is useful and rather inevitable.
If the focus is placed on intense levels of intuition and desire, levels that are turned towards the transcendental, the organism will tend to experience union with the Universe, for the mind touches more comprehensive vibrations, approaching totality.
This experience is usually ecstasy.

The organism, most commonly, experiences duality.

It tends to isolate itself and divides the Universe into internal reality and external reality, which is an object for the Ego.
The more the focus turns towards lesser intense vibrations, the more remarkable becomes the experience of duality and of the Universe being an object.
This is how science is created.

Cause and effect are notions connected with space-time.
Space and time are taken by us as links between facts.
Since we do not comprehend totality, parts of the Universe are related in terms of cause and effect by the mind.
Beyond intense levels of thought, cause and effect would have such utterly complex links and ramifications and would tend so much towards infinity that we could not conceive them.
After this point, the Universe starts to be experienced as one. Cause and effect become diluted. Reality is experienced as a cosmic event.

The substance is not sacred, holy or divine.

These are distortions due to filtering.

Let us resort to a graphic allegory.
The more intensely vibrating levels have more dimensions, so they weight. The lesser vibrating levels experience them under a state of tension.
It is as if they were bent by that weight.
The load usually translates itself into fear. Intense existential levels not only seem sacred to us but we fear them.
Plane after plane our basic vibration increases, so our mental bands become less distorted. The experience of sacredness gradually vanishes. We lose fear.
All reality starts to seem natural.

Body and soul are ever one. Since we only deal with our experiences, duality appears to be coherent.
The distinction is indeed useful with relation to objective aspects.

In this account, body stands for matter and soul stands for mind.

Let us now consider matter.

Its characteristic is impenetrability.
It is the only one.

Impenetrability is independent from experience.

It is intrinsic to space-time.

Space and time are specific for each point of the cosmos, for the vibration of the substance is space and time. Two bodies cannot occupy the same space at the same time. Were it so, they would be the same body.

Solidity is not a property of matter.
It is tactile perception.

In dreams, we are able to experience the solidity of objects in the absence of objects.
Awaken and with our hands under anesthesia, we touch objects and do not experience solidity.
Solidity is a mental experience.

Impenetrability is physical.

While we sleep, we are not aware of the bed. But we do not collapse through it nor does the bed collapse through the floor because matter is impenetrable.

Color, odor and flavor are not characteristics of matter but of perception.
Objects in a room, with no one experiencing them, have no concreteness, no flavor, neither odor nor color and produce no sound.
They are vibrations of the basic substance.
They are space-time and impenetrability.
They are not even objects, for objects imply a meaning given by experience.

In a planet of a blue Sun, the flowers which are yellow on Earth would be green.

Concreteness, the very characteristic of matter, is to us impenetrability added to the perception of solidity.

It is reasonable to suppose that mental vibrations are impenetrable, for their basis is space-time. But that would be allegorical. We would have to say that their impenetrability is not physical, since they are mental bands.
Therefore, for a vibration to be matter it is necessary that it be totally exposed.
Completely experienciable.

Now we may define:

Matter is impenetrable and totally exposed vibration.

What does filtering exactly mean?

It is the blockage of the complete expression of a band due to the sieving action from a lesser vibrating band.

Let us consider this image.

A band vibrates ten waves, along a line of one centimeter, during one second.
The next band vibrates, for the same space and time, a thousand waves.
We can only experience points where its waves coincide with the first band.
One wave for each hundred.
The other waves would be blocked and unconscious to us.

Thus, since thought filters desire, thought and desire coincide in a few points. Not the majority.
Intuitions and desire harmonize more vastly. Feelings are more direct to us than ideas. Matter is physically visible. Memories are also visible, but mentally.
Organisms are totally aware of the body. And minimally aware of desire.

Filtering has to be partial; otherwise a band would not be experienced. For us, completely filtered areas are completely unconscious. Partially filtered areas are partially conscious or pre-conscious.

The substance vibrates towards infinity but that does not mean that it is filling some void or nothingness. This notion is precarious for it limits space-time to the level of the material band. The substance is always all there is.

Each band vibrates infinitely.

The organism is an infinite vibration.
Its parts are also infinite.

Let us imagine the series of numbers from one to seven. Between each of them there is an infinite series of fractions.
Between two fractions there are also infinite series.
Experience is made of infinities encompassing infinities.

Besides the filtering by another band, one band may be filtered by lesser vibrating sublevels of itself.

Less intense thoughts filter the more intense.
The material band filters itself, so that matter is just its basic sublevel. Its more intense sublevels are immaterial. Radiations are still physical but immaterial.

Filtering does occur.
While we were reading the phrase above, we were probably not conscious of the word phoenix. The word existed in us. But in a filtered realm.
To be precise: the word phoenix is part of our organism.

Conscious life generally situates itself on a focus comprising perception, feeling and thought.
It is a natural balance, for those are the central bands.
It is usually required an act of attention for us to shift to memory and intuition.

Desire tends to remain mostly unconscious.

The bands express an overall experience, but one band cannot always be deducted from another.

Matter only scarcely indicates mind.

This is because the material band, being lesser vibrating, does not comprehend the mental bands so as to allow a precise indication.
Alterations in the brain during the experience of fear are still specific and identifiable because emotions are relatively less vibrating. Intuition and desire, being more vibrating and considerably more dimensional than matter, can never be thoroughly defined by physical data.

Let us now deal with determinism and freedom.

Let us consider the bands in decreasing degrees of vibration.

Desire.
Intuition.
Thought.
Feeling.
Perception.
Memory.
Matter.

Desire is more vibrating. Thus, it is more dimensional.
Matter is less vibrating. Thus, it is less dimensional.

Lesser dimensional vibrations are objective.
More dimensional vibrations are subjective.

From being less dimensional, material events are predictable.
For matter, there is determinism.

From being more dimensional, mental events are rather unpredictable.
For mind, there is freedom.

Freedom increases as we escalate the sequence.

Desire is the most intensely free experience.
Desire is the band which creates more dimensions of reality.

The lesser intense vibrations are simpler.
The more intense are more complex.
Excessively intense vibrations are symbolic.

It is all due to the increasing number of dimensions: the meanings of experience widen and heighten.

Dimension is the very form of space-time.

As for matter, dimensions are physical. They are the objective measures of length, height and broadness.

With regard to the next bands, dimensions are mental. They correspond to meanings.

The word gold, in its objective meanings of perception and thought, refers to the metal.
As for intuition, the dimensions of words heighten.
The word gold becomes subjective and poetical. It alludes to pleasure, transfiguration of consciousness, ideals and accomplishment. It means towards infinity.

The ampler the meaning, the more poetical is the expression.

‘Water freezes at zero degree’ holds a linear notion. Its meaning is objective.
The phrase ‘Pleasure creates us’ comprises more subjectivity.
‘The summers of the Hesperides are long’ is poetry. Its meanings are symbolic.

Symbolic experiences ever comprise more meanings.
Each wave of symbolic thought may correspond to infinities of waves of intuitions and desires.

The greater the objectivity, the lesser distorted is the experience, since filtering is minimal.
The greater the subjectivity and the symbolism, the greater the distortion, for we are dealing with complex and unconscious levels.

Notions about the transcendental, the reality in the next planes, usually bear extremely symbolic desires and intuitions.

Perception, though affected by other bands, is decisively linear.
A landscape yields different meanings for each person but in the physical sense it is basically the same to all.

Feeling is more subjective.
If feelings are focused on an intense symbolic realm, one object might yield remarkably different or even contrary emotional experiences. The same ideal may elicit fascination or aversion.

Transcendence is not a subject for science.

Matter, owing to its maximum determinism, is a field for scientific knowledge.

As we proceed along the bands, science diminishes its possibility to comprehend reality.

The focus of science is on matter.
Philosophy is focused on thought.
Mysticism on intuition.
Art on desire.

That is very schematic for human actions correspond to all bands. Science is somehow intuitive; art implies perception, feeling and thought. But there are focuses.
The same applies to organisms. We say that there are emotional, rational or intuitive persons though organisms vibrate all bands.

Considering predictability, it is said that for matter Nature has laws.
Science searches for them.

There is no law for desire.

From the perspective of a more intense existential plane, our desires would be relatively so scarcely vibrating that they would correspond to determinism.
But that does never apply to organisms whose focuses are centered here.

Desire is essentially free.
It moves us towards more freedom.

Due to its extreme vibration, desire is much filtered by the previous bands and might yield fear and be distorted. But it is always paramount to organisms.
Its focuses are transcendence and matter.

Desire is especially connected with transcendence for it is the band that touches it. And there is adhesiveness between desire and matter, for they unite to form an Ego. We desire matter.

Existence is exposed vibration.
Essence is filtered vibration.

Existence is mostly conscious.
Essence is mostly unconscious.

Essence translates itself into forms.
We experience forms.

Organisms can only be materially.
Without matter there can be no experience.

Matter is the ultimate form.
Desire, in its most intense and unconscious levels, is the ultimate essence.

Space-time linked to matter is objective.
Timetables and distances, in the physical sense, have the same meaning to all.
Space-time linked to mental bands becomes less physical. Beyond intuition it is all abstraction.
It is measured subjectively and takes the meaning of duration.
Duration is psychological space-time.
It is symbolic.

Let us now explore the focus of experience.

Whenever the organism turns the attention towards a specific band, it intensifies the vibration of that band. The next band becomes momentarily more exposed.
More waves coincide.
The intensification a band leads to the intensification of the next.

The same occurs if a band is minimized.
It is not paradoxical.
Since the organism maintains its overall level of vibration, whenever a band is minimized the others vibrate more intensely for compensation.

That happens, for instance, when we dream.

During sleep, the vibrations of the material band are diminished. The physical part of the organism remains in lethargy. All the other bands exacerbate.
Whenever the organism desires an object or thinks about it, it will also vibrate its image, since the bands are synchronic. That is why we experience physical objects during sleep, though they do not exist physically.
Dreams are vivid because the mind is less filtered during them. Dreams exceed the intensity of our experiences while we are awake.
According to the focuses, dreams may be perceptive, emotional, intuitive or more related to desire.
Due to the level of its vibrations, dreams are mostly symbolic. Their symbolism approaches that of lyrical poetry.
The point is that each band always vibrates synchronically with all the others.
If the experience of fear arises during sleep, memory will associate that fear with the image of a tiger, for instance, and we dream we are being attacked by one.
The condition in dreams is similar to the overexposure of mental vibrations by hallucinogens and deliriums.
By hallucinogens, the experience usually turns towards the transcendental. Deliriums are accompanied by panic, for the exposure is most intense and the bands weight. All deliriums and hallucinations are symbolic.

Dreams are not usually considered more vivid than our experiences in vigil because we do not deal with our dreams but with our memories of them. Soon after we awake, filtering by the material band returns and we start to forget our dreams. Sounds vanish first: dreams seem to be silent. Then colors fade. Next, shape and forms, so that dreams seem to us shadowy and misty. Then the emotional contents disappear and the next bands.
It is only when we are awakened during a dream or its emotional contents are linked to extreme intuition or extreme desire, that we retain them more consciously.

The exposure of mental bands by the minimization of the material band also arises from the creation of environmental circumstances.
In this case, the exposure is less dramatic and it is assimilated gradually and more linearly. Obedience, which is the minimization of desire, plus the scarcity of physical stimuli, the vows of silence and sexual continence, life in shades and isolation in medieval monasteries are obvious examples of minimization.
Inversely, exposure by the intensification of the bands was the aim of rituals and ceremonies, the excess of physical stimuli by liturgical music and litanies, incense and colors. Festivals. Carnival. These are elements for trance. Originally, orgies used to be religious practices.

Meditation is another example of the quest for transcendence by the manipulation of levels. It shows that both intensification and minimization elicit exposure.
There are two ways for meditating: either by the intense focusing of thought on an object or by the opposite, through the minimization of thought to the point of trying to abolish it. In both cases, the consequent overexposure of the band of intuition would give rise to revelations about the transcendental.

The drastic act, for ascetic life, would be the suppression of desire.
The notion is logical, for it might be reasoned that if that band were abolished, there would occur a massive exposure of transcendental levels.
Nevertheless, extreme intensification of desire would obtain the same goal.
Moreover, no band can be abolished.
We can only minimize them. As for desire, minimization is practically impossible because it would result in the intensification of all prior bands and consequently, desire itself. It would also be a paradox, for the minimization of desire means desiring and the vaster the minimization, the vaster would have to be the desire.

The philosophical or existential positions of either devaluating or exalting matter, austerity and debauchery, ascetics and hedonism, converge.
The wishing is equal: to intensify experience and transcend.
More than exactly transcending, it is the anticipation of the happiness and our pleasure of experiencing wonder.
And dream of it.

Let us now consider our experience of death.

We will be exploring levels too much vibrating, which weight. Let us intensify desire, even if in the sense of curiosity, and avoid all filtering which might constitute prejudice, so that the symbolic becomes more linear to us.

It is best if we dwell in pleasure and beauty.

Death is an intense and massive experience of exposure.

We radically dispose of our basic level. The organism integrally reaches a more intense threshold. It is its next existential plane.

The conscious level is extended.
To die is to make the next existential plane be conscious to us.

Our experiences intensify, for now our basic band vibrates more intensely and all the others are less filtered.

The disposal of the basic level, our band called the body, is easy.

We are continuously dying and being reborn.

We incessantly dispose of material vibrations.
The atoms that now form our body stay with us for only a few months.

Exactly now we are changing physically and mentally.

We incorporate and create more and more mental levels, up to the point that the material level does not sustain them any longer and we need a more vibrating basic band to sustain them. We need a more intense existential plane.
The filtering by the previous one would now be a hindrance.
The organism rejects the plane.
It wants more experiences.
Extremely intense levels of desire act, apparently against our conscious desire.

The experience, though it is extreme from the perspective of our plane, is trivial from the perspective of the next.

It can be fun.

The point is that it is an organic event.

It is natural.

The allegory of the snake is again appropriate.

It fixes its tail between stones.
Then it moves.
The snake gets out of its skin.
It moves complete.
With its skin.
The disposed skin was part of the snake up to the moment of the disposal.
During the entire event, the snake never fails to have a skin. It is ever a complete organism.

We dispose of our body and never fail to have a body.
We are ever a complete organism.

Solid.
Corporeal.
Concrete.

Our sensation is not that we are a soul coming out of a body. We are ourselves, ever body and soul, and we feel that our anterior basic band is being disposed.

We are material always.
Ever more intensely material.

We become hyperaware, for the exposure of mental vibrations is massive.

Existential continuity is perfect.

Our material body is felt during the entire event.

We do not acquire a new body in the next plane. We are it now.

It is formed by intense vibrations of our material band, which are filtered by the lesser vibrating levels of the band itself and are not yet physical.

It is only when our previous basic vibrations, which correspond to atoms, are disposed, that our more intense body, which also corresponds to atoms, becomes experienciable.

Only the basic level is material.

More intense levels are always filtered.
Therefore, we are not physically as a double, now, in the next existential plane.
Our next basic vibrations will only become material when totally exposed. Now, they are mental. They do not belong to the environment in a next plane. They form our organism now and belong to us. Until their exposure, they are immaterial even to organisms in more intense planes.

Let us be explicit.

The bands arrange themselves as the electronic layers around the nucleus of an atom, so that the superior limit of a band and the inferior limit of the following ones overlap. The basis of perception, for those in the next planes, still filters our most intense energetic levels.
That is why the vibrations that will form our body in the next plane are now objectively invisible there.

And it is due to the same condition that the more intense material vibrations of the environment in our plane are not vibrating now in the next. If that were the case, the next plane would have to be, from point to point, a copy of ours.
Persons in more intense planes are aware of us, for their perception is more intense, but they perceive us mentally.
We are, at this moment, definitely subjective experiences for them; not objective.
Nevertheless, considering that their perception is more intense, the images that represent us to them surpass the precision of our objectivity.

The basic bands of each plane are physically distinct.
They are the basis of each plane.
This is how the Universe is divided by planes.

The same does not apply to the mental bands.

The more intense the bands, the more they lose their physical meaning of localization.

Physically, organisms belong to different material planes.
Mentally, they belong to an area that may be regarded as common.

If two organisms, each one in a distinct plane, have the same idea or the same intuition, these ideas or intuitions share an equal realm, obviously mental.

Each mental band belongs to each organism, since they form them.
But since they are mental space and time, there is no meaning in attributing to mental bands a physical localization. Not at all metaphorically, we are different organisms by material expression and one organism as for the mental realm.
It is in that sense that we can understand the term humankind.

The vibrations that will be our physical body in the next plane are now part of our organism and they are not merely a copy our appearance here in this plane. Being closer to our mental vibrations, they are more coherent with them.
The convergence of mind and body in the next plane is higher, so our outward aspect will show more fidelity to what we consider our Ego.

For a notion, though filtered and therefore approximate, of how our body will look in the next plane, is enough that we mentally visualize our body.
The image, now subjective, corresponds to the form of our physical body for the next plane.

The fact that we are perennially body and soul and maintain the identity of the Ego has an analogy in music.

We might mirror the Universe and organisms to the sequence of musical notes: C, D, E, F, G, A and B. They sound, in a particular octave, with their harmonic relations and identity. In the next octave, they continue the same: C, D, E, F, G, A and B. They maintain their identity and harmonic relations and vibrate more intensely.
Each existential plane corresponds to one octave.
The Universe, to the musical scale.

The history of the organism is equally comparable to a melody played in different keys, from the less to the more vibrating.
It is the same melody.
It will sound differently. But it is ever the same.

It is natural for us to talk more extensively of the disposal of the body, because it is notorious, but at dying it also occurs, though not as radically as in the case of the body, the disposal of mental levels.
It is of minor amplitude. We abandon slower mental residues that filter and usually correspond to prejudices.
Thus, for the organism to expose intense levels more readily, which is the very experience of dying, it is necessary that lesser vibrating mental levels be disposed.

The most relevant aspect of our experience of death is not the disposal of the basic level.
What fills our consciousness is the incorporation of more intense vibrations.

Schematically: to start existing in another plane means that previously abstract aspects of reality become objective.
Nevertheless, our capacity for abstraction increases, for all mental levels are intensified.

As the material vibrations intensify, perception widens.

Physical experiences heighten.

The dance goes on. Faster. As beautiful and free as ever.

Let us now consider the experience of death from the perspective of one who dies.

For those who observe the event in our existential plane, the image is that an active organism enters a state of inertia.
Thus the metaphors of rest and sleep for death.

Objectively, this person was known as a body. It is mandatory for us to reason that if something survives at all, it has to be incorporeal.
From the perspective of the person who is experiencing the process, the body becomes more active. The organism starts to perceive the next plane objectively.
It generally is euphoria.
Not due to surprise, for the more intense bands had always made the person intuit to be immortal.
Euphoria springs from the objective and concrete confirmation of eternity.

We can, indeed, cry from joy and pleasure.

Life proceeds.

Naturally.

Organically, as the very notion of life implies.

Ought it not to be so?

The situation above is idealized. It is the pattern.
Every condition of human experience, all states of feeling, including anguish, apprehension and fear, may happen.

Anyway, by the incorporation of more intense levels during the process, we start to experience contentment.

Since the assimilated levels were already an unconscious part of the organism, the very event of death, during its unfolding and the exposure, provides the necessary understanding about itself to whom is experiencing it.

It rarely is a solitary event and we do not arrive arbitrarily at the next plane, as if we were an apparition.
Desire itself knows where we will be.

Actually, there is no arrival at all. The experience is much more that we are remaining in stability while the next plane comes to us. It gradually becomes more objective and more sharply experienciable.

People in the next planes know us.
We have had our relations here in this plane. There are affinities.
There are those who love us. Those who we love and care for us. There are those whom we do not even know but who know us and love us. They wait for us. They welcome us.

The next existential planes are human.

They have their History. Geography.

Let us now consider how filtering affects imagination.

Whenever matter is still admitted by us for the next planes, we imagine it as some sort of a subtle matter, rarefied or in a plasmatic state, without shape or a form.
It is also supposed that reality becomes increasingly immaterial plane after plane until it reaches absolute immateriality.
It is obvious that those ideas are due to filtering and that the more intense the plane, the more we filter it. If there were a plane less vibrating than ours, persons in that plane would imagine us as ethereal beings living in an ethereal environment.

Matter in the next existential planes is as real as matter in ours.

It might be considered more real, from a personal perspective, since we experience it more integrally.

Subtle, indeed, is matter in this plane here.

Inside an atom, non-material space is ampler than the material. Comparatively, if the nucleus of an atom were a coin on the pavement of a cathedral, the first electronic layer would vibrate at the height of the ceiling.

Our body seems massive from its impenetrability added to our sensation of solidity.

Due to our self-perception of concreteness, the disposal of the body would seem to us as a vastly significant sensorial experience.
But since matter vibrates more intensely in the next planes, the disposal of our previous body has practically no meaning for tactile perception.

It is also easy to understand that we do not lose the sensation of having a body.
We do have a body.
Ever.
During death, on the contrary, our material sensation of the body heightens.

Atoms that form a landscape have already formed us or they will.

Another notion linked to filtering is that we are indeed a soul, not matter, for we naturally say that we have a body. We do not say we are it.

The point is that we also say that we have a soul.

We will not forever have a material body at this present level. It will be part of the environmental band.
Actually, it becomes so all the time.
Thus, it is reasoned that our everlasting part would have to be the soul.
But as we have already observed, we also dispose of the soul.
Our material and mental vibrations are continuously being replaced.

Perennial is the Ego. The Self.

It is the Ego that forms soul and body.

It heightens its intensity.

It replaces its vibrations.

Therefore, and only in apparently paradoxical terms, the Ego simultaneously makes that we be and not be.

We are never the same, for our organism is space and time in incessant flow.
Nevertheless we are ever the same, for the Ego is our constant identity.
It is the shape of the ring.
It is the nucleus around which our vibrations revolve.

Memory is being continually recreated in space-time.

The idea that the soul is something shapeless floating above the body is equivalent to the idea that the next planes are something shapeless floating above ours.
It is not that.
Matter requires localization. Physical stability.

We can only be human if in a human condition and in a human shape. We need a ground on which to step. We need to touch other human beings so as to be human. If we were shapeless, if we floated in the air, we would be something else, not persons.
Gravitation is necessary.
We need a planetary structure.

In such an structure we will be. And on Earth.

We will gaze at the same Sun and the same Moon. Rather a more real Sun and a more real Moon, for all reality vibrates more vastly.

The next existential planes are Earth intensified. But they do not intermingle invisibly with our plane. This notion would be inexact for we would be trying to fit more intense levels, therefore more dimensional vibrations, into a less intense level.

The planes are continuous. But we cannot, from our plane, deduct any physical relation between our plane and the next, for its physical band is now mental to us. There is a relation, but it is understandable only from the perspective of the other plane.

The nearer the planes, the greater the resemblance.
The next existential plane is so close to ours, that similitude is more notorious than differences.

An inconceivably more intense plane would only have a symbolic meaning to us.

Nevertheless, existence is continuous.
Plane after plane, our experience is more natural as we are able to experience reality more linearly.

Symbolism decreases, it does not increase, as the planes become more intense.

In so intense a plane that not even one of its basic meanings would hold for us any sense now; where experiences that we know as life and being are so real as to excel our conventions about reality; a plane where infinity, body and soul have completely different meanings and we might consider life in them as a post-human experience, in so intense a plane we would never feel estranged. Continuity of experience, from one existential plane to the next, through events similar to more deaths, ever makes the cosmos be permanently natural to us.

That is similar to what happened to us here in our existential plane.

We were born still forming our lesser vibrating grounds for perception. The following bands were incipient and minimal. We were but a dynamo of matter and physical memory. Then, our thoughts gradually started to develop meanings to experience. There never was any estrangement in us.
It all developed so gradually that we are not surprised by the existence of the Universe and our own.

Let us now develop a sensation regarding the materiality of the next planes.

If we touch one of our hands with the other, we shall perceive concreteness.
If we touch the environment, we shall experience the same concreteness
Both ourselves and the environment in this plane are formed by the same level of vibration.
Both our body and the environment are impenetrable.

In the next planes, the environmental vibrations and the ones which form our body will also belong to the same level. Thus, we will perceive the same concreteness both in ourselves and in the environment.

Let us pretend we are in the next plane. Now.
We touch one of our hands with the other: we shall experience concreteness.
We touch the environment, say, this book: we shall perceive the same concreteness.
Both ourselves and the environment in the next planes are formed by the same level of vibration.
The impenetrability is the same.

If we were cut by a piercing object in those planes, we would bleed.

The difference is that the experience in these planes will be more intense, for reality becomes more vibrating.
However, due to the vast exposure, the experience would have the same natural aspect that it has in the previous plane.
And since mental life becomes more intense in the next planes, we will be more aware about touching and matter itself.
Essentially.

Existential planes do not become more real from being more vibrating.

All is real. Every point of the cosmos is the substance, which is real regardless to its level of vibration.

It is redundant to adjective the substance as real for the very substance is reality.

It is our experiences that might be considered more real the more our conscious and unconscious desire mirror each other.

We alternate: we become less or more real according to our greater or lesser distortion of our intense levels.

Judgments and values, in a cosmic sense, are beyond our reach.

For practical reasons, perhaps it might be useful for us to consider ourselves more real the more we are able to tell objectivity from subjectivity.

Since our own experiences are our only reality, and as from plane to plane our mind is expanded, is reasonable to say that we become more real.
It is also reasonable to say that the Universe becomes more real to us, for reality is only that which we feel.

So it is meaningless to depreciate our plane as if that would prepare us for the next.

First, because our existence is our level of awareness. The utterly essential would not even hold a meaning to us.
Secondly, because we build our existence. We, by our desire, determine and create our existential planes.

No organism is in a plane in which it does not wish and care to be. No organism will be in a unwanted or incomprehensible plane. The organism does not even vibrate it. Not even by desire.

We need a planetary structure and an environment. We need relationships, other persons, for the intensification and the creation of the bands. This is a collective endeavor.

We need to be an organism so that we be.
We need a human structure.

Hands, face, penis, vagina, thorax, feet.

We need the objective expression of reality so that we can be objectively.
We need our body. If we survived immaterially, if we became thought thinking about thought, if we were a mere band revolving the memory of an anterior life, which supposedly is the true one, we would not only cease to be human as we would not even have what about to think, for thought is experience and all experiences imply a complete reality.

Personal immortality, so that the Ego can be itself throughout eternity, means that the Ego has to exist completely, not partially.

If it is the Ego that survives, then there has to be an Ego.

Physical immortality.

Material life forever.

Let us consider perception as an example.

We mentioned that objects in a room, and nobody present, would have no color, flavor nor odor and would be soundless. They would not even be things, for that which we regard as things require a concept. It would only be the substance vibrating.
It is perception that makes us experience them as colorful and sonorous objects, along with all the other characteristics termed physical, which are in fact mental.
Nevertheless, our perception can only experience these vibrations because they exist.
Perception is the way by which reality, the very substance, in that level of vibration, experiences part of itself. If there were no material events, there could be no perception of anything. There would be no perception at all.

It is easy to widen this idea so as to comprehend that without perception there would be no memory.
Neither desire nor thought.
Without matter there would be no mental life.

Action is flesh.

All enterprises express themselves physically. All works of art require a material vehicle. All ideals become factual by means of concrete expression.
To be materialized is to start to exist.
Communication between organisms is made by sonorous, visual and tactile codes.
Languages are physical.
Hopefulness is not an abstraction. It is a state in which all bands of the organism vibrate hope and the organism is literally hope.

Thoughts are indeed flesh.
The word is flesh.

Since experience is human in the next planes, and organisms exist integrally, it is natural for them to reproduce. There are conceptions and births.
Why ought new organisms to appear exclusively in our existential plane?
Births in other planes would not be less natural nor more enigmatic than births here in our plane.
This notion applies to the next planes:
The existence of other planes is not more enigmatic nor less natural than the existence of this one.
This implies another notion:
The fact that this plane exists does not allow us to state the existence of others.
But since this plane exists, if in the cosmic structure it is possible for it to exist, then it is impossible to deny that other planes can exist.

The exposure of matter is so intense an experience that matter stands for us as the ultimate reality.
It is indeed so.
Ultimate reality is objective and objectivity has to be material.
Reality is so overwhelmingly identified with matter that science and common sense consider that the Universe is formed by atoms, as if affections and ideas did not belong to the Universe.

It is easy to notice that due to our filtering, the next existential planes are imagined by us as an abstract reality.
Inexorably imprecise and symbolic.

Besides the immediate, logical and principal effect that they appear to be immaterial, they represent to us worlds of dreams.
Dreams after filtering.
Due to our filtering, they seem to us silent. Without colors or shape. Without a form. Shady and misty. Worlds of shadows.
Unreal or certainly less real than the previous plane.
Since our desire is focused on our plane, we suppose that the next ones are slow or static and in them we shall not even act. We imagine them as worlds of contemplation.
With regard to them, any sense of contemporaneity or progress seems to us implausible.
We imagine them as unreal planes, whereas effective life would be in ours.
In the next planes there would be rest. Or anguish for the eternal endurance of a partial existence. All purposes would be aimless, for they would never be concretized. Even if we admit desire for these planes, it seems to be illusory and less dimensional.
Existence would be deceitful.
Deceptive.
Living is ever desire.
We anticipate the dread of a life without meaning and without purpose.
Sometimes we regard these planes by contradictory and incoherent intuitions, also owing to filtering. We imagine them as archaic and hierarchic societies, antiquated in vocabulary and dressing, but aware of the modernity in our plane. People in these planes would know extreme cosmic truths, yet they would not be aware of banalities from an anterior plane.
They seem to us planes of semiconsciousness.
Melancholy and waste. Desolate and dull.
Sexless.
Oppressive. Repressed.
Planes in which the very desire of happiness is elusive.
Let us put it this way: planes for frustration. An eternal insignificant life, for reality in them, imagined by us as partial and non-material, would force us into a half life in a half mind.
Since our life is focused here on our plane, it is here that life seems real and complete. We suppose that only here reality has a meaning. The next existential planes would be an appendix of ours or a stagnated supplement.

It is best to state this abruptly:

People in the next existential planes are smarter than us.
And more alive.

They are incomparably more conscious of their intense levels and expose them more linearly. They know what they want. They do not waste life by internal conflicts because vibrations harmonize more.
They have more knowledge.
They desire more effectively because there are no significant sieves hindering their minds. They live better.
They vibrate more. They act more.
They are more courageous.

They perceive more consciously the lesser intense planes and intuit better the more intense.
They create freedom.

The action is there.

Reality vibrates more. There.

Freely.

Violet is more violet, indigo is more indigo, blue is bluer, green is greener, yellow is more yellow, orange is more orange, red is redder.

It is there that living is bolder and freer.

Which is the best word to depict these planes?
Modern.

They vibrate beyond all characteristics that would be considered actuality here in this previous existential plane.

Being space and time more vibrating in those planes, they stand ahead.

If we tried to be specific, we would distort this account or we would have to take symbols as objective facts. This would be unreal.

The foremost aspect for us is the understanding that in these planes our experiences of desire, intuition, thought, feeling, perception, memory and matter are more intense and more real.

They are more real in the sense that they are less distorted and more comprehensive.

Awareness widens.

Why steps?
Why do we not appear consciously vibrating the infinity of experience already?

We have no answer but we can try one.

We are the Universe.

The substance it is not apart from us.

We are the substance.

If levels of vibration were created independently from us, if we just incorporated them, then freedom would be pre-existent to us and pre-conceived.
And contradiction. It would ever be determinism. Never freedom.

Bands do not progress in the sense of attaining a potential perfection. Were it thus, the future would be contained within the bands and there would be only destiny.

It is obvious that the immediate levels of freedom, the ones that we will vibrate in this plane and in the next, exist essentially already. But it is our organism that gives to them forms.
These forms of freedom are created by us and also assimilated from other organisms.

The substance is not a field over which we glide.
Experience is the infinite creation of desire and it is ourselves.

We only experience the conscious mind.
The unconscious, especially our unconscious levels of desire, drives our actions.
But conscious life is never an automaton of the unconscious mind.

Essence creates experience.
Simultaneously, the opposite happens. Experience creates essence.

The more we intensify our experience, the more we create essential levels. For ourselves and for all.

Both essence and existence are the substance.

Cosmically, existence implies essence. Essence implies existence.

Desire is perennial creation.
The transcendental creates us and we create the transcendental.

Desire might be a form of knowledge.

Since desire is the band that touches the transcendental, its more intense vibrations, though symbolic to us, might mirror transcendental reality.

It is the case with our desire to be immortal in matter.
Immortal in fact.

If it were given us to determine how our future ought to be, we would choose immortality.

As for immortality, we would choose to be eternal materially.

That desire is symbolically expressed.

One of the symbols for our material immortality is the notion that we shall live more lives by means of successive incarnations here in this plane.
This image makes it obvious that desire is knowledge and real life implies matter.
Since by filtering it is almost impossible for us to conceive matter in the next planes, we transfer to this one the condition of eternity.

Another form of desire, and the radical one in terms that eternity is material, is the symbol of resurrection.

It is resurrection of the body.

Not of the soul.
It is explicit.

The symbol of resurrection says that eternity is material.
It is the body that resurrects.

Patristic and scholastic philosophies directly assert that our immortality is material.
The statements are linear.

Here are some:
The complete person is formed by body and soul and immortality is for the complete person, not a partial one.
Life without matter would be a semi-life.
The human being was created in flesh to live in flesh and to be eternal in flesh.

Most interesting is the point that until the very moment for resurrection, the soul would remain in the condition of unconsciousness or sleep. Resurrection would mean awakening.
This point stresses the intuition that actual life can only be material.

It is also proposed that resurrection might be part of the very process of death.
Exactly during death we would obtain a new body, said glorious. That is, a perfect body.

This idea, however, due to filtering, is promptly abandoned.

It is impossible for bodies, in this plane of ours, to reanimate.
Thus, intentions of further analysis for the symbol are altogether rejected: resurrection, linearly, is an impossibility. Since the notion is not stated as a symbol, but as the description of the impossible, it is eventually rejected.

People who have had near-death episodes refer a massive exacerbation of memory. More than remembrances, there is a revival of experiences.
This is the immediate effect of the decompression of the band of memory, the first that is massively exposed, for it is adjacent to the basic level.
There also happens the perception of intense luminosity, comparable to the one we would experience while leaving a tunnel.
Following that, they see themselves surrounded by loved ones. Then, symbolic images appear.
All these aspects are due to filtering.

Those are near-death experiences.
The basic band was not disposed at all. It was drastically minimized.
If a new material band had in fact become objective, the organism would experience the intensification of memory in a natural way, without so intense a flux. The environment would have a natural luminosity. Symbolic aspects, almost holding a hallucinatory characteristic, would be linear and objective experiences.

Nevertheless, the events described in all accounts of near-death experiences are decisively physical. Descriptions of material reality are completely explicit.
People touch each other.
Events are physical.
Objects are impenetrable.
It is the return of the filtering that makes thought and memory consider them immaterial.

Matter is ever definitely present in these descriptions.
But it is inevitably ignored by our filtering in this plane.

All visionary intuitions about the next planes equally describe material experiences.
Filtering makes us regard them as immaterial.

Since the existential planes are continuous, the more intense vibrations in a plane and the less intense ones in a following plane have areas in common.

The same level of a vibration of thought, for instance, may be shared by people in adjacent planes.
With regard to the more intense plane, this level of thought is objective and holds no distortion. In our case, it may be subjective and imprecise.
Symbolic.

Whenever we think of a person in these planes, the person will know it.

As for the opposite, we would need to empty our thoughts, so that they would not interfere. The contact springs in the form of intuition and symbols.
But symbols may be analyzed. And all is probability, not certainty.
In the case of a highly real intuition, the organism feels that it is expanded. There befalls a state of euphoria and ideas arise in fluxes.

This experience is analogous to practices of meditation in which the organism consciously assimilates more intense levels of its own thoughts.

The mind is able to differentiate one experience from the other.

We might reason that filtering is undesirable, since we expand the conscious mind.

But both filtering and exposure may be connected with the less and the more real. Excessive filtering restricts the focus and distorts meanings, but excessive exposure makes us unable to differentiate the symbolic from the linear.

The aim is that the conscious mind be expanded in a crescent real form.

It is in that sense that fear is linked both to the real and to the unreal.

Fear is mostly tragic because it blocks us and hinders expansion.

But the fear of death might be the basic factor for us to experience our plane thoroughly.

Were it not thus, we would inevitably devaluate our experiences.

We would hardly expand. We would ever be waiting for some other more intense plane, which we would never know because our planes are not given. We make them. They are created by us.

Here.
Now.

We are them. By our experiences of desire, intuition, thought, feeling, perception, memory and matter.

Owing to the fact that we are indeed immortal, the fear of death does not affect us constantly.

We crack jokes about death.
We even forget death.

We live as if we were immortal not by carelessness. Our more intense levels know that we are immortal.

The materialistic ideal of extinction may be relatively more real than that of immortality.

If the notion of eternity is accompanied by unreal aspects of fear, oppression and dogma, the radical denial of immortality might indeed be most useful and more knowledgeable. What interests us is the expansion of the mind. Whenever we reject that which restricts it, we are being more real.

Nevertheless, we wish. We long to know. Anyway, we are going to be confounded.

The case is to proceed.

Extinction, survival in spirit, complete survival.
Three ideas.

Our possibilities.

Extinction cannot be proved. Neither can spiritual survival nor material immortality.

Let us mark:
The fact that something cannot be proved does not mean that it is false.

One of the three possibilities has to be the actual.

We prefer one of them. We elect the most plausible according to the needs of our life. But for them we will never have any evidence in this plane. They are for us mental aspects.
We always choose what seems more real to us.

This narrative is a thesis.

It is an adventure in freedom of thought.

It is opinion.

I firmly believe in every point stated here.
But I cannot say they are true.
Even if most of the items were precise, some might be faulty.

The terms used here are valid for this set of meanings. We could substitute the word movement for vibration. We could use other verbal symbols. But the phenomenon would still be the same.

And perhaps this description, by means of these terms, is all imprecise.
It is not any absurdity.

Even if it were absurd, it would not make any difference. Physical events, regardless of the understanding that we have, do occur.
Explanations for gravitation of the celestial bodies are continuously being replaced by more comprehensive theories. Nevertheless, independently from the theories or the explanations, celestial bodies still move.

Proofs are objective.

We shall never have laboratorial instruments to examine matter in the next planes.
We would have to build them from the matter of these planes, so they would not filter.

The phenomenon described here is physical from its own perspective, not from ours.

It is desire.
And we are trying to fundament desire.

Each point throughout this narrative might be denied. It would be fine if they were, as long as by more comprehensive and more coherent ideas.

What is meaningful to us is the exploration of the unknown. That makes us human.

And desire leads us towards further questions. The first makes it seem that we are playing with words but sometimes touches us overwhelmingly.

Why does existing exist?
Why are there things instead of nothing?
Why do we exist?

Why is there a reality?
Why does the Universe exist?
Why is the Universe structured the way it is?

Would it be possible that the Universe comprises cosmoses?
Are there cosmoses structured in other ways besides matter and mind?
Would there be cosmoses in infinite series?

What is the meaning, for the Universe, of the specific existence our Ego?
Why are but we on Earth now and no other egos?
What is being?

Why are there organisms?
Why is our experience not constituted by more aspects?
Why do we not experience radically different bands?

In an inconceivably more intense level, would we vibrate qualitatively different experiences?
Might we regard them, at least symbolically, as post-human experiences?
Shall we yet experience that which might transcend desire?

Why do we fall in love?

Why is sex the most intense pleasure to us?

Would there be experiences excelling love, knowledge and freedom?

But why? Why does the Universe exist?

It is used to be said that these questions have no meaning. Therefore there is no reason for us to ask them.
To reject them might be a way for us to avoid that which shatters our pride.
These questions are unanswerable now.

But they do make sense. They might be primordial.

Exploring the unconsidered perhaps makes us transcend.

We shall not attain objective answers, only symbols, but reality is also symbolic and by these questions we might be forming more intense mental vibrations. Essential levels. The ones which eventually will hold for us a meaning.

It is impossible, in our existential level, to assert whether there are or there are not precocious or late or accidental or provoked deaths. We would be transferring the notion of cause, which is objective, to a cosmic realm. Assertions at this level would be beyond even symbolic possibilities.

This account, up to this point, avoided ethics.

It is not necessary for that which has been discussed.

Material life in the next existential planes is a physical event.

Ethics is entirely dispensable.

But we are human. Human experiences long for a greater and better meaning. To think about existence is to search for meanings.

And ethics.

Ethics is connected with extreme desire and it is turned towards the transcendental.

Let us now explore it.

Ethics would be the attitude about existence that would enable the greater number of persons to be happy.

The problem is that the perfect ethics would require from us a complete knowledge of reality. We do not have it. And reality is being built. We do not even have a unanimous concept about happiness.

I suppose that the ideal Earth would be the one in which each one were happy in a personal way and let the others be happy their own way.

Since ethics is a general principle, all ethics are imposed. They are kept as duty, which is unpleasant. They are kept by fear. And they are waste, because the organism always acts according to its overall level of vibration, to which all understanding is forcibly linked.

About the extremely transcendental, we know nothing.

We do not know why suffering is part of reality.
Two arguments try to justify it: suffering would make us more conscious and it has to exist because the Universe is totality and without suffering the Universe would be incomplete.

Nobody would mind that the Universe be incomplete as long as suffering did not exist.

Suffering might be necessary.
Perhaps.
It might lead to learning.
But is that so?
People who suffer do not always learn. It is more probable that they will distort experience even more. It is probable that they will make other people suffer. We learn, and a lot, through pleasure.

Mental pain might be compared to physical pain.
Physical pain is an indication from the organism to the very organism that something physical is not well and it needs to be observed. Mental pain might equally be a signal from the organism to the very organism that something mental is not well and should be observed.
We usually suffer because we do not conceive a meaning for that which we are experiencing.

But even if suffering were useful, suffering is not an ethical position because those who advocate suffering do it with relation to others. They avoid suffering for themselves.
Therefore suffering cannot be proposed as a general principle.

And if suffering were useful, it would imply that the more the suffering, the better would be things on Earth.

The more the happiness, the better is Earth.
Ethics is intended precisely to abolish suffering. Not to apotheosize it.

As for cruelty: if suffering were useful, provoking it would be useful.
Cruelty would be desirable.
It would be into the class of aspects considered the good.

Cruelty might be useful.

But what I do know is that I do not want any cruelty upon myself.

Whichever way people may advocate cruelty, they do it with regard to cruelty upon others.
They inevitably reject it for themselves.
Cruelty cannot be a general principle.

Since existence widens from the expansion of experience, ethics might be regarded as a notion for the greater expansion of the conscious mind for the greater number of organisms.

Regardless of our ignorance, we can always imagine beauty and ethics.

Three aspects are universal.

Freedom, love and knowledge.

They are happiness.

And by exploring them, we find that aesthetics and ethics become one.

Forms of knowledge, love and freedom express themselves in beauty.

They are self-evident when we experience the opposite:
Ignorance, hate and oppression.

In these, the restriction of our mind is obvious.

Ignorance can never be connected with happiness, unless we stagnated.
Knowledge might initially elicit anguish. But our mind expands. After the expansion, we can better deal with pain, which is not the case with ignorance.

Hate differs from anger. Anger is an explosion of feeling. It is emotion. It is the yielding of sentiment. It is constructive and generally a reaction against a fact that hinders the expansion of our mind.
Hate means the opposite. It is narrowing. The object of hate occupies the entire conscious mind and in a destructive sense.

Oppression is pain. It is always hindrance.

Deprived of love, knowledge and freedom, we suffer.
Forms of freedom, knowledge and love are pleasure.

The three factors tend to be essentially equal.

Love is knowledge and freedom.
Freedom is love and knowledge.
Knowledge is freedom and love.

We will be confounded. We will be mistaken. We will suffer. But not so much whenever each of them vibrates the others.

We give them forms.
We live forms of love, knowledge and freedom.

They are undefined notions here and it is better that it be so. In essence. If forms of freedom, forms of knowledge and forms of love were proposed, we would be restricting infinity.

And precisely due to freedom, the set cannot be systematized into a principle.
This is essential.
It does not imply duty. Nobody has to follow anything or anybody.

It is our own organic invention.

Ever surpassing and excelling itself.

Since ethics refers to the expansion of the mind, what attitude would directly be linked to expansion?

Extreme experience.

It is to focus our mind on the most vibrating level we can conceive and to observe reality from that perspective.

The condition cannot be maintained for long. It is impossible to keep it constantly.

It is a personal finding.
It becomes a voluntary way to enable the organism into ecstasy.

It is not for the interest of all.

We experience transcendental wonder.
Only that.

It vibrates the perspective of infinity.

Cosmic.
In beauty.
Magnificent.

Sub specie æernitatis.

This dissertation resumes itself to signify:

Continuity of life is perfect.
The intensification of our experience is perennial.

We will be ourselves.
And better.

Forever.

Materially.



Copyright © 1994 J. Bitar
Copyright © 2008 J. Bitar
All rights reserved.

jrbitar@yahoo.com