(the animal soul)
in the left ventricle of the heart.
This mixing with the physical blood is elaborated to explain
man’s containing a portion of G-d, and yet having
the YetZer Hara, the evil inclination.
In early western medical textbooks, such as that of the
Roman gladiatorial physician Galen,
the blood is said to mix with oxygen
in the left ventricle of the heart.
In Christianity Restored by Miguel Servetus,
(for which he was persecuted by the Church)
after discovering pulmonary circulation for himself,
with the full force of the ecstasy of this miraculous discovery,
he writes that it is here that the vital spirit,
that is, the energy of G-d,
enters into man, mixing in the heart.
Today we also know of the cells
extraction of energy from food.
(something one might perhaps relate to the tree of knowledge,
as it were).
These concepts represent a synthesis of the biologically
emergent and the immortal soul.
In general,
The truth as to whether or not
the existence of the soul
is (scientifically) factual
depends entirely on the definition of ‘soul’.
If, however, we return
3
to the image of the soul,
in the traditional definition as
a personal essence which is immortal,
then existence after death is a given—
as the essence of our being remains intact after death.
This has long been proposed by theologians.
If, on the other hand,
soul, consciousness, or subjective being
are emergent properties of nature and biology,
our own life then proves it possible to
experience that emergence directly.
Since more biological bodies,
which produce this emergent consciousness
are born every day,
this possibility to experience one such consciousness directly
combined with the high number of births
suggests that one may experience birth as a being
multiple times.
“And many who sleep in the dust of the Earth shall awake”
—Isiah 26:19
It is the nature of our subjectivity
which implies to us that this can not occur,

since in imagining being born as another,
we imagine ourself as someone else,
which we are not,
or try to imagine ourself as not ourself,
which is incomprehensible.
This fact that we are ourself,
rather than suggesting birth (as another) to be an impossibility,
is the very thing which suggests birth as a being is possible.
Paradoxically, it is this exact quality of subjectivity that
can cause us to identify in ourselves
which could cause us to
identify oneself in another at another time.
In the Sanskrit Buddhist sutra from India around 800 CE,
the Bodhicaryavatara, the question is asked
“If sentient beings were like an illusion,
then after they die, how would they be reborn?”
and the answer given:
4
“As long as the necessary conditions are assembled
[mind, sensory faculties, natural phenomena, etc.]
for that long any illusion will occur.”
In summary this shows that in case of a traditional soul,
we must live on after death as our essence remains intact,
and in case of the self as biologically emergent,
strangely, we too, must now admit to the possibility
of life after death.
In all cases, traditional soul, self as biologically emergent,
and synthesis,
it is nonetheless possible to be born as life,

and there are many lives.
Since everything we have ever experienced or known,
has been through this body and this self,
the correct way to imagine birth as a self,
rather than imagining ourself someone else,
is instead to imagine
the process of our own birth,
and the absolute reality with which we feel
we are this being, the self that coincides with this bodies function.
Similarly will a given birth feel
it is the self which coincides with
its’ body.
Our life has simply shown it possible to be a given birth.
Our life has shown it possible to be born as life.
The Possible Places of Birth
Distant Locations in Space or Distant Planets
Since it is possible to be born as life,
it is possible to be born in any location,
as anything, which experiences being to a significant degree.
This includes planets which may be distant from our own,
supposing they have life there.

If it is true that there is life on distant planets,
this combined with the possibility to be born as life
renders one further unique perspective.
Since a distant planet may be far enough
for the light viewed from there
5
to be, relative to us, back in time
if we imagine a telescope powerful enough to see
the individual faces of beings living on the surface of the planet
as if they stood before us,
and we combine this with our previously established possibility
to awaken as one such being, or possibility
to be born as life
it is then possible that, by staring, back in time, into
the face of one who is now deceased,
that we may even be staring
directly into the face of ourselves,
as a life we lived as them, not us.
The Possible Places of Birth
The Life of a Butterfly
Since butterflies and horses, when born, arrive at the
experience of life,
as their bodies, in functioning, produce it
and since our life shows it possible to experience
the output of that functioning directly—as oneself
it must then be possible to be born as
all such creatures, as butterflies… and so on.
That is to say, it is possible for a butterfly to be itself,
not for a human to be born as a butterfly.
However, our own life, our direct self experience
informs this being itself
that the butterfly embodies.
Our self experience manifests proof that
such an occurrence of being itself
can be experienced directly.
“ Little Valley

with
patch of trees
Butterfly
Seeing
Paradise Garden
its whole life
one month ”
—An Interesting Book
6
Based on this manifest proof of our present self experience,
we can establish that
It is possible to experience being as any biological body
which, in its functioning, coincides with such an experience,
with consciousness, subjective being,
or of existing as, etc.
We may attempt to imagine these, rather radically different experiences of
the lives of animals and so on as a kind of other realm, a realm existing
within the same space as our own, while completely invisible to us.
Jakob von Uexküll and Thomas A. Sebeok,
in the early 1900’s,
put forward the theory of the Umwelt
the idea that organisms, although they share the same environment,
can have different inner worlds, different Umwelten.
Furthermore,
In ‘The Secret Oral Teachings
of Tibetan Buddhist Sects’ it is said
“A man neither feels nor perceives exactly as
a mosquito or a plant does. A being other than human :
a God, a Demon or no matter what other being,
does not perceive as we do. The extent, gradation, the strength,
the nature of the sensations and the perceptions differ
according to the constitution of the organ of contact of different beings.
It follows therefore that which is real, which exists,
which produces effects for one, does not affect the other,
has no reality, no existence for him.
Each sphere, each world, each order of beings
possesses a Reality of its own because
it produces effects in this special sphere and for this order of beings.”
Logically, it must be possible to experience being as any body or form
which coincides with or causes an experience of being.
Anything which is alive enacts its living,
It is possible to live as anything alive,
If a thing is born, it is possible to be born as that thing;
it is possible to be born as anything which is born.
To say that it is not possible to be born as something which is born,
can not make sense, because it is in fact born.
— We also know, the argument that one can not be the one of such a birth directly,
to be untrue, since we now are alive and are the one born.
7
Why does this, then, seem impossible?
Again, due to the fact that we are presently ourselves,
when imagining arriving at a state of self-hood again,
we imagine our present self as not our-self,
this is not because arriving at a state of self-hood
can not happen multiple times,
but because our present self can not be another self
at another time.
It is not another self at another time.
We know, however, for a fact
that the state of self-hood occurs multiple times
as well as that it is possible to directly be the subject of such self-hood.
In the case that the soul, self,
or consciousness is biologically emergent
it is impossible, not to be born as what is born,
but for one present self to be re-embodied as someone else,
because the present self is formed and ends with that biology.
The energy or vitality which once animated that biology,
where its uttermost creation lay,
and its aspect in union with the One Universe, may not end, and
may even be re-embodied. But in such a case,
the question for the spiritualist is whether
one’s personality can be associated with this impersonal enlivening energy
or survives with the conservation of energy in any significant way.
For one present self to be born (re-embodied) as another,
(rather than another to be born as itself)
the soul must exist in the specific definition of soul
as an essence which preserves, after death,
a level of personal information significant
to associate it with one’s own personality.
In the view that personality of the self, and
consciousness, is biologically emergent,
one present self can not be re-embodied in another
but one can, after the death and dissolution of any present self,
be born as a new present self —
when the processes of biology cause
this phenomena of self to emerge
(just as they have in ones present life).
In both cases, a soul preserving one’s personality throughout embodiment,
or a new personality emergent from the biological body,
experience of existing, consciousness, and selfhood
are consistently seen to coincide with existence of a biological body.

That is to say, for a soul to be embodied, as well as
for a self to emerge from the biological function, both require ‘a body’ to occur.
and
our life proves it possible to directly experience the functions
of such a body.
8
In both cases, the biology is consistently seen to coincide with
the existence of consciousness and the self.
In both cases, our present life demonstrates it possible to experience
the self which coincides with the biology directly (as oneself).
Therefore, in both cases, the high number of births we know of
suggest a possibility to be born in equivalence with that number.
The difference being, whether, in the case of
this particular definition of soul,
they share a marker of the same individuality,
or in case of biological emergence,
they are two totally unique people
who simply share the fact that, at their respective times,
they both experience
being themself unto themself.
The atheist still, might consider,
by extension, in this paradoxical way,
they do share a kind of soul,
the soul which is the self of each’s absolute individuality.
There is in fact a synthesis of the biological vs. encapsulated soul models,
where the personality is biologically emergent,
and the biology serves as the conduit for the life-force
and the living being does possess, in its aspect of union with the One,
elements of the eternal, which one might call an ‘immortal soul’ in the
sense that the essence of life, all the energy life works, is not destroyed
but returns to the One
and yet does not preserve the personality of individuals,
which results from circumstances of the body and environs.
In Chaim Vital’s record
of the his masters teachings, in the section the ‘Gate of Reincarnation’
when he details five levels of the soul, starting with
the lowest which is associated with the biology and physical world,
and progressing toward fully revealed, full union with G-d at the level of emanation
The combinations of which levels of the soul can be
reincarnated together is speculated and expounded in the text,
suffice for them that understand.
“I exist even where no things are left” — Jeru the Damaja
In a state of union, Jeru’s word is manifest.
In any case
Our life proves it possible to be born and exist as a self.
It is therefor possible to exist as any body or form
which coincides with existence of a self,
consciousness, or being, and so on.
If it is possible to experience being as any body or form
which coincides with an experience of being,
9
then the compassion sometimes felt, for example,
for mass produced chickens,
leaves the abstract realm of empathy and
enters into the fearful realm of actual possibility for oneself,
the realm of direct self-experience.
For this reason, we have a personal and fearful initiative
to improve our treatment of the animals we keep.
This should come as no surprise, as the flock

in olden days was like an extension of ones own livelihood,
and echoes throughout, not only biblical, but
global religious narrative.
Keeping animals is a great responsibility,
because our life shows us the
possibility to be born,
We should be terrified at the prospect
of keeping animals in inhumane conditions
as it then becomes a realm of living experience
which can be arrived at, in fact, which is arrived at,
the same number of times
as animals that there are.
“What man soever… that kill an ox, or lamb,
or goat… [without proper observance]
he hath shed blood”. Vayikra (Leviticus) 17:3

The Possible Places of Birth
Being as Object or Rarified Forms
Having covered most other states of being, we may now consider
being as Object or other Rarified Forms.
That is to say, we may ask
whether or not the existence of material objects also implies
a possibility to exist as material objects.
It has been suggested by some sects of Monotheist Mystics
that certain material objects, specifically stones, have a soul,
their own portion of the divine light which makes up all existence,
suggesting that perhaps even physical bodies, sections of mineral, or other,
may have a kind of discreet existence unto themselves,
or between themselves and the omnipotence of the Universal Spirit.
That is, they may exist in a state that is not one of total union,
in a state of separation and distinction
or, as with the human self, one of simultaneous union and disunion.

10
In any case, it is reasonably sure that physical objects, growths of mineral, and other
similar existents do exist.
One may then wonder if since they exist, they are existed as;
and if existed as, they can be (in fact must be) existed as
One may consider, whether a stone’s state of separation only appears
to us by our own eye’s level of magnification and detail,
or perhaps if its’ state of separation is indicative of some inherent physical property
like the sharing of electrons by atoms in the stone, which comes with
some tangible boundary where sharing ends.
If a soul is a portion of G-ds light which makes up all in existence,
then indeed, a stone has a soul,
(a portion of that which makes up the universe).
“I am the Light, As a rock—L , Y; L, Y , T , E” - Mc Lyte ‘Lyte As A Rock’
*Footnote 1: Refer to Eihei Dogen’s ‘Mountains and Waters Sutra’
for a masterful exploration of this topic.
To consider this further, we can take for example a bench made of concrete.
Concrete is a man-made, fluid formula, mixed with many small stones
which hardens like one large stone.
We may ask, does the bench, of hardened formula and many small stones
have just one soul?
or
does it have a soul for each of the stones and one for the concrete bench
which appears like one large stone?
Somehow, we must reason that each stone has its own soul,
and that the concrete bench does not have its own soul, but only appears to,
because of the remnants of the human soul imprinted upon it
in the act of working it into a bench.

* Excerpt; Mountains and Waters Sutra:
“Mountains and waters right now are the actualization of the ancient buddha
way. Each, abiding in its phenomenal expression, realizes completeness.
Because mountains and waters have been active sine before the Empty Eon,
they are alive in this moment. Because they have been the self since
before form arose, they are emancipation-realization.
Priest Daokai of Mt. Furong said to the assembly, “The green mountains
are always walking; a stone woman gives birth to a child at night.”
Mountains do not lack the qualities of mountains. Therefore they always
abide in ease and always walk. You should examine in detail this quality
of mountains walking. Mountains walking is just like human walking.
Accordingly, do not doubt mountains walking even though it does not look
the same as human walking… you should penetrate these words…
11
…Green mountains are neither sentient nor insentient. You are neither
sentient nor insentient. At this moment, you cannot doubt
the green mountains walking. You should study the green mountains,
using numerous worlds as your standards. You should clearly examine
the green mountains walking and your own walking. You should also examine
walking backward and backward walking, and investigate the fact that
walking forward and backward has never stopped
since the very moment before form arose,
since the time of the King of the Empty Eon.
If walking stops, buddha ancestors do not appear. If walking ends,
the buddha-dharma cannot reach the present. Walking forward
does not cease, walking backward does not cease…
This is called the mountains’ flow and the flowing mountains…
these activities are a mountain’s practice.
… there is a moment when a mountain gives birth to
a mountain child. Because mountains are buddha ancestors,
buddha ancestors appear in this way.
… there are male stones, female stones, and nonmale nonfemale stones.
They are placed in the sky [asteroids, stars, planets, and the like]
and in the earth and are called heavenly stones and earthly stones.
These are explained in the ordinary world, but not many people
actually know about it.” — Master Dogen (1200-1270 CE, Japan).
If evidence should come forward in future
that some objects, planets, or suns
are alive, as heretical as it appears,
one would have to assume it possible to arrive in that state.
Recent evidence has suggested that plants are not only alive
but both feel and communicate (and may even have a form
of sight through their leaves interception of reflected light).
In any case,
this would, in theory, also include ethereal or as of yet undiscovered
categories of being, such as higher dimensional states of being,
states of being in Universes which exist in inaccessible dimensions,
states of being in Universes which are constructed out of inaccessible parts or of alternate foundational
mathematics, and so on, as well as more immediately present things
such as space, which, like stones, is worthwhile to investigate as an existent, or Angelic beings (supposing
they exist), such as those mentioned biblically
and described in the Babylonian Talmud,
ns:

12
the Chayyoth, as 600 days journey from the sole of its
foot to its ankle, and 600 times that from its ankle to knee,
and 600 times that from knee to waist, 600 times that
from waist to shoulder, and 600 times that from shoulder to the crown of their head
and this being said to show that their bodies fully outstretched still
do not reach the base of Gods Throne.
See the later section, Classification of Beings
for a full enumeration of possible types.
The Possible Places of Birth
Distant Locations in Time ; Future, Past
If it is indeed so that birth into being may occur a number of times,
then one wonders whether, in a birth-to-come,
one might also awaken as a being at a distant location in time.
Since we know that ‘it is possible to be born as some being’,
then that ‘one may be born at distant locations in time’
is the same as the claim that
‘some beings will be born at distant locations in time’.
Regarding the claim that ‘some beings will be born at distant locations in time’
we have ample evidence to suggest such is likely to occur.
Since it is possible to experience a biologically produced self directly
as being you,
if self’s will exist in the future with the biological bodies birthed there,
it is then possible to be born in the future.
Just as our distant ancestors
could not exist in the far future,
yet we do exist there,
so ‘I’ will exist in our far future— if life continues.
Our ancestors could not experience the future as oneself,
but as oneself the future is experienced.
This possibility of being born into the future is astonishing,
and perhaps even more astonishing,
are the possibilities of birth in the past.
Since beings were born in the past, which is to say
beings are born in the present of the past
it is therefore possible to be born in the past.
Even if, due to entropy, that past no longer exists in our present,
that past is still a location where consciousness-producing
biology exists.
13
Even if, due to entropy, one birth technically, to a third party
objective view, comes after another, causing the first
to no longer exist (having dissipated from entropy)
still, that place does exist for a time as the system passes through that state.
Relative to each other in their life and death,
those two births have no sequence.
I.E. if when living as the first birth you die,
then as entropy brings into existence
the state of the world at the second birth,
then lived after the first,
the experience of the person of the first birth
and the experience of the person of the second birth
are lived independently in their present
therefore, in context of direct subjective experience,
to the liver of the lives,
one is not born in sequence after the other.
(However, in causal, historical purposes,
their sequence may be tangible)
It is therefor possible to be born in locations
in the past at the time that the systems state
results in subjective being or life.
Furthermore, where matter and energy are suitably
distributed (in the form of a fetus and womb, egg, etc.)
the instance of one death and the awakening of another
REDACTED
birth is not bound temporally.
This means one can die and be born instantaneously, or even
faster than instantaneously,
dying and being born before they died.
This is because where the matter and energy are already
distributed in the form of a fetus about to be born
the death of one and the birth of another can,
redacted
exceed instantaneous, actually occurring before
the event of the death— which is really to say
that births occur at great distance from each other
or that births occurred in the past.
This is one crucial difference between
the models of consciousness as emergent from biology
14
and that of the immortal, personal, soul.
In the case of a soul,
this essence, or soul, must travel
between the two births at the time of death.
In such a case, whether or not it is
instantaneous, faster, or slower, would depend on the
nature of the soul and how it travels through the medium
in-between the two births.
In the case that consciousness or soul is emergent from the biology
and its physical functions,
and where the soul, while it may be immortal in its aspect of union with all that is,
does not cause this immortality to be imparted onto the personality
there is then no ‘spirit’ containing the personality
which needs to travel this distance.
Because no spirit containing personality need travel
between the two so-called ‘incarnations’
the birth of consciousness is rendered
temporally un-bound or non-linear
(provided matter and energy are suitably distributed
to produce consciousness at those two distant locations).
“I appear everywhere and nowhere at once…”
— KRS-One ‘Step into a World’
Consequences and Karma,
God’s Law and The Golden Rule:
Mizpah, The Two Camps
The existence of conscious self’s at various locations in space and time
not only impacts the possible locations where birth may occur,
but also impacts the lives of those born around and after them,
as their actions make up the creation of the past
or history of those individuals.
Although, in the modern atheist’s view,
one’s life now and another life lived as oneself
may not be connected by sharing a ‘soul’ or essence
which makes them two incarnations of the same person,
One life and another may still be connected in a
causal chain, by the consequences of actions ,
when actions carried out during one life
effects or impacts the other life.
15
As an example of one life and another being connected
by the consequences of actions
Let’s take a powerful man who creates a slave trade.
This man has caused a large number of beings born in the future
to awaken born into the condition of being a slave.
Surely, this man has not directly enslaved himself,
he has enslaved other selves.
However, his own life demonstrates to him
that he may awaken as the self produced
by any biological, self-producing, body.
Which body becomes marked,
through direct experience of its function,
as himself , is entirely outside of the control
of his present self.
Therefor by creating a slave trade,
he greatly increases the chances that he will
one day be born into slavery.
“Even having become a universal monarch,
In the course of the cycles of aeons
he also becomes a servant.”
—The Suhrllekha
(Nagarjuna’s ‘Letter to a Friend’)

Not only do negative or harmful acts, which lower the state
of the world and cause a higher number of beings
to be born into poor circumstances,
have the potential to effect the lives of the future,
and therefor the direct experience of any self there
but also
acts of neutral or unknown effect, and acts of good
which raise the state of the world, and cause improvement
of circumstances in the lives of others.
This is true of all history in general.
A good example of a powerful impact
can be seen in the telegraph, transistor, or radio.
The world we were born into, arrived at, was fundamentally altered
by the dreams, and lives, of the creators of these technologies.
How much more so for the contributors to
language, mathematics, religion, and wisdom
How much more so for a charity or organization
16
that saves even a single life—
A life, which is connected to so many other lives :
two parents, siblings, children,
friends, community, passersby,
offspring and the connections of offspring,
and so on exponentially.
All lives which, themselves, may go on to save lives,
may invent the next great medical cure or transistor,
may go on to fundamentally alter the state of tomorrows world.
And, above all else, a life which,
in its’ inner world, is self-validating,
the very same internal validation which we, as a self, manifest—
an inherent right-to-live as it were, impossible to estimate in value.
To better understand this aspect of rebirth, its relation to action and history
we can investigate how history or pre-set
circumstances function in the life of the individual.
“Have they not travelled throughout the land
to see what was the end of those before them?”. — Quran; Ar-Rum 30:9
History can be defined as the situation
at a prior point in the timeline of a system.
This situation, can guide or define
the parameters of the systems eventuality.
For example, the starting point and volume
of a river can determine how far
the river can ever wander from
that starting point.
Or, a person who builds a road,
increases the likelihood
that people will walk
down that path in the future.
In the case of the system that is human civilization,
History is the situation we are born into.
Whether we arrive into a war-torn land amid a famine
or a peaceful nation where
community members live in equity and esteem,
with free exchange of products and ideas, a place of high culture—
may often depend on the lives who came before us, the past lives.
That is, the state of the world we arrive at depend on lives who came before,
however, we begin shaping this world from the moment we arrive,
we, in fact, are ‘the lives who came before’ of those in our future.
17
This is where the previously discussed possibility to be born in the future
and possibility to be born in the past takes on a new importance
A person who does good deeds, causes a good deed to be done
in the life of a given self.
Since we have shown it possible to be born as a given self,
this person increases the chance that a good deed will be done
to them as another self.
A person who improves the condition of lives in this world,
greatly increases the chance that a life born into will
arrive at a world which is in a more positive condition.
In this way, the domino effect can be practically applied
to improve one’s condition in general.
“This World is ours, that’s why the demons are leery,
it’s our inheritance…”
— GURU of GangStarr’s ‘Robin Hood Theory’.
“It is Allah Who created you, then gives you provisions,
then will cause you to die, and then will bring you back to life…
Corruption has spread on the land and sea as a result
of what people’s hands have done, so that Allah may
cause them to taste some of their deeds and
perhaps they might return [to the Right Path]”. —Quran; Ar -Rum 30:40
There are many lives
(many lives, of which we have shown,
via our life now, it possible to live directly).

Because of this relation of action and circumstances
and because of the non-temporal quality of birth
or otherwise the births which occurred in the past
We are ourselves responsible for much of our own
circumstances.

In a paradoxical way, by not being the one who committed these actions
we become the one who committed these actions
and are responsible for much of the events which happen to us.
In reverse, the actions we visit on others become,
by this possibility to experience selfhood,
actions visited on ourselves,
by not ourselves.
Because of this relation of history, our role through action,
and these qualities of time and birth
18
It is up to us whether or not we cause the creation of
a living Hell, or a living Paradise.
“And many of those who sleep
in the dust of the Earth shall awake,
some to everlasting life,
and some to disgrace and everlasting abhorrence — Daniel 2:12
Consequences and Law
Mizpah, The Two Camps
Passive Reaction
This relationship of action and circumstances
can be used to improve the world and the quality of our own life
not only through active action but also through passive reaction.
By a new kind of seeing ourself in others,
one grounded in fact and reality through the logic above,
we can begin to change our understanding of self and other.
Through this change, we can begin to see any harm
caused to us from a new perspective.
Since one guaranteed control, over harm done to us
is in our reaction to it,
and since a majority of the worldly impact of an event
consists in the many people it reaches through us,
when we react negatively to it,
(rather than in the events immediate interaction between the two) ,
we can choose to limit the karma of a negative event
by reacting to it in as positive a manner as possible.
Otherwise, this harmful event spirals, freely through us,
into the rest of the Universe.
Consequences and Law
Mizpah, The Two Camps
Learning and Spirituality
This idea, understanding the possibility of birth,
connects us to the lives and actions of others paradoxically
through the very separateness and self-hood each of us feel.
The tangibility of our identity to us, is exactly the feature that
can cause identification in any other given biological body,
a feature which connects our actions toward others directly to ourselves.
19
Incorporating this eccentric connection
into the concept of learning and spirituality,
this connection allows us to accept teachings
and authentic spiritual lineages,
not as mere disciples, but as if it were us who taught these concepts
for the betterment of ourselves.
The Two Camps
Jegar-Sahadutha; The Heap of Witness
Judgement and Justice
Because of our knowledge of the harm done to us by others,
and because of this new view of self in other and other in self,
we should be repulsed by the idea of harming someone.
In fact, we should greatly fear it,
as we would fear a tidal wave
about to swallow our entire city
or a black hole about to swallow our world,
for it is in harming someone once,
that our link in a series of single actions
stretching on for an eternity goes unchecked,
and an eternity of harm is completed.

Because of our knowledge of the harm done to others by us,
with this view of other in self and self in other,
we should show great mercy in judgement and justice
on those who do harm us.
Let us take for example
“Let he who is without sin cast the first stone”,
for, any person upon being stoned, will beg and plead;
but only by realizing the self in the other
can one comprehend their plea beyond empathy, in directness,
as it in fact issues, directly, from themself within.
The mind that comprehends the complex truth on this subject
recognizes themself in the woman who is to be stoned.
Whether parable or record,
this question ingeniously revealed to the members of the crowd
themselves in the position of the woman,
as in fact, they were all along.
Since it is possible to be born as life,
to be the self which is produced by the biology,
it is then possible to be born as a self which is produced by biology.
Since there are many self’s continually produced
20
as new bodies are born, it is not only compassionate to
consider ‘The Golden Rule’,
to treat others how one would be treated,
but is also logical and of direct self-interest.
And, it is not only logical and of self-interest,
but is written directly into the fabric of creation
by G-d himself in the very form he appeared to Moses;
in form of ‘Am-ness’, ‘Is-ness’, etc.
That is, G-d said to Moses on Sinai, in answer to giving him his name,
what is often translated as “ I am what I am”
which, in Hebrew one might translate as “I am I am” or “I is what is”,
“I am is” or “I am what it is to exist”. That is to say, a succinct phrase
expressing G-d as all which exists and all which is beyond what exists—
for creation, is exactly that: Is-ness, Am-ness, etc.
And even that which is beyond material creation could be said to exist
by the light of G-d or in its’ union with G-d.
Reviewing the Ten Primary commandments
delivered at Sinai, we see that each and every one
is based on this truth of equal entitlement between two or more beings,
and one can say G-d has made it so in the sense that in the manifestation of this world,
it is also true of natural facts — in the nature of subjectivity,
in the nature of self and other, and their fluidity, which we have explored.
As these laws are written into the very fabric of creation,
manifest in creation as what Is, one can see a clear connection
to G-d’s communication of these commandments to Moses
and his appearance before him as Am-ness or Is-ness on Sinai.
This ancient mandate of Law is in fact written
into the very fabric of creation
by the fact that many self’s are born,
existing simultaneously,
and by the fact that we do certainly experience
a portion of these self’s to be us.
We experience a portion of these self’s to be us, however,
portion by portion, the infinite is made up.
In Xeno’s Paradox, the idea is put forward
that if we divide the distance an arrow travels
and then we divide that half portion again, and that again,
and so on continuously, then
the arrow must travel an infinite distance
to strike the mark.
We should consider a self both as us,
and not us.
21
Since we experience a self; in judgement,
we should consider it as us.
Seeing that it is possible to be us,
or that we be it,
and is in fact ourself in form of itself,
just as we are itself in form of ourself.
“When fear and suffering are disliked by me and others
equally, what is so special about me that I protect myself and not the other?
If I give them no protection because their suffering does
not afflict me, why do I protect my body against
future suffering when it does not afflict me?
The notion ‘it is the same me even then’ is a false construction…
If you think that it is for the person who has the pain
to guard against it, a pain in the foot is ot of the hand, so why
is the one protected by the other?”
— Bodhicaryavatara Perfection of Meditative Absorption line 95
These self’s,
each causing an illusion of separation and plurality
out of the substance of the One Unity,
enact the birth, life-story, selfhood,
and absoluteness of their own existence,
and assert
the privacy of their subjectivity to be unmatched,
simultaneously.
We both are and are not,
self is and is not other
other is and is not self,
The best way to comprehend this truth,
rather than imagining ourselves born as someone else,
is to imagine the process of our own birth,
and the absolute reality with which we feel
we are this being, the self
that coincides with this bodies functioning.
Similarly will a given birth feel itself
to be the self which coincides with
its body.
Our life has simply shown it possible to be a given birth.
“Through habituation there is the understanding of ‘I’
regarding the drops of sperm and blood of two other people…
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Why can I not also accept another’s body as my self in the same way,
since the otherness of my own body is so easy to accept?”
— Bodhicaryavatara The Perfection of Meditative Absorption Line 111

Since it is possible to be born anywhere there is organic material
which produces an experience of life
(or anywhere there is self, soul, or being of any kind)
it is possible to be born on distant planets,
if there is life there.
And since it is possible to be born on distant planets,
this benefit of ethical action extends to distant planets,
(or anywhere there is self, soul, or being of any kind).
This may serve as a intimately personal motive for lawful behavior
should we ever encounter life outside of Earth.
And should they be intelligent and logical,
this natural fact, the fact of the potential of arriving at being,
may serve as an impetus for their reciprocation of
mutually beneficial behavior.
Consequences and Law
Jegar-Sahadutha —The Heap of Witness
The Location of The Garden of Eden,
Paradise, and Pure Land
Since it has been shown possible to be born or arrive at
any body or form which can be existed as or which is experienced
Any such Paradise-like states, Pure Lands, and Edens
which do exist, particularly ones which are inhabited
by living beings, must be locations in which
a state of life is arrived at — the same number of times
as living beings which exist there.
While there are some distinctions in the specifics
between Buddhist Pure Land, Eden, and the many other
cultural conceptions of Paradise realms,
and they may even possess varying
psychological associations of some importance,
the point that any such existing, inhabited states are states one can
arrive in, is of more importance than any such distinctions
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or semantics.
Eden, however, refers specifically to such a state
which once existed on Earth
For the metaphysician there are two forms of such an Eden,
the Earthen and the Spiritual.
The Earthen Eden is a theoretical time
in the history of humanity,
existing in the distant past
at the time before men wore animal skins
and fabrics, and before they had knowledge
of the other insofar as knowledge of the other
causes an awareness of their gaze, portrayed
as conscientiousness at ones nudity,
and manifesting in a primal innocence
outside knowledge of right and wrong.
It is also said that this is before
men constructed shelters
or possessed other markers of
complex civic and economic function,
living off the land in a state of nature.

The Spiritual Eden can not be located
by coordinates relevant to the human form
and represents a meta-physical state of humanity
or a personal internal spiritual state.
The Spiritual and Earthen Edens are
said to have been united on Earth
during the time of the first men.
Were it possible to be born in the past,
as evidence seems to suggest,
it would then be possible to be born in Gan Eden.
Consequences and Law
The Balance of Deeds
The Possible Existence of Heavens and Hells
Since it has been shown
by the miracle of our own life
that one may arrive in a realm
from a state of naught,
or in very least, from what becomes forgotten,
then, supposing hellish or heavenly experiences
24
do exist somewhere,
it must then be plausible for one,
just as one arrived from naught into this life now,
to arrive in a form of Hell (God forbid), a Heaven,
(or Pure Land or Eden-like realm,
as previously considered).
There are two distinct kinds of Heaven
and Hell realms which
our previously investigated theory would imply
have a real and actual likelihood to exist in the Universe.
The first is a world (often associated with the phrase)
which transcends in some way the Earthen,
this may be by subsisting in a higher dimensional condition
(above 3 spacial dimensions and time)
or some other transcendent condition
as of yet unimagined by the human mind,
which nonetheless, could be every bit as likely
to exist as our life now, which was also unimagined
by us before we arrived fully immersed in it.
For one example of such a condition,
we could consider an alternate Universe
in Mathematical Multiverse Theory,
in which foundational mathematics go through
a kind of evolutionary process, simultaneously
causing our own Universe and many others
in which the mathematical ground is so
altered that they would function radically outside
of what one has previously imagined.
The second kind of Heaven or Hell
exists in a much more grounded, naturalistic way,
in the sense that it requires
nothing we do not already know
for certain to exist here on Earth.
Since we have previously established
the possibility (in theory) for a perpetual
series of lives,
This Hell (may) exist as the birth,
again and again as beings which,
due to the actions of others in past lives (history)
experience nothing but suffering.
For example, the child born in
a city being bombed, and
25
the newborn animal in a forest fire.
May the Most High show mercy upon them.
This is why, the potential to be born,
combined with the historicity of various lives,
makes human action so crucial —
the absoluteness of our own individuality
paradoxically renders us,
in a parallel iteration,
as the other visited by
our very own action,
the selfhood manifest in the nature of our form,
stands as the proof
of this fact,

that we both are and are not
responsible for the creation of our own
Heavens and Hells.
In the same way, a Paradise,
a perpetual series of lives
with very little suffering, could,
in the reality of our basic animal realm,
(without anything extra-natural)
occur.
However, if the inhabitants
actions do not match
the Heavenly state of life,
but rather cause suffering to others—
their perpetual Heaven will deteriorate
by their very own hand.
The parable of Eden, as it were.
To reiterate:
There are two types of Heavens and Hells,
now that we have made clear
all other implications of this theory,
we can consider them,
for without them,
this portion simply won’t be intelligible.
The first type, is a more ‘traditionalist’
form. For it is merely an existence of a physical
or extra-physical realm, where, just as
one can go from non-existence to life
(birth) here— one could too, be ‘born’, so to say, there.
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The second type is a more naturalized, perhaps,
or rather, more certain to exist, form.
In this form, the “potentially perpetual
series of lives” previously considered above,
could create a Paradise through
the birth could be a butterfly
floating about a paradise garden
dying after a life of little suffering,
followed by birth in an idyllic pasture community,
and so on.
Such a chain of lives would constitute
a naturalized, real, indefinite Heaven—
inescapable, but not unalterable.
By improving conditions for all beings
on Earth, one increases the chances
of such a Paradise.
Now, since, as we have shown,
the number of births is (potentially) indefinite,
even if the total number of lives is finite,
this then, in a way, could cause the ‘scientific’,
as they say in our age, reality of an eternal realm.
It is a wonder of mercy, that wisdom not only
leads to righteousness, but also that
even in the utmost state of suffering,
the wise person, knowing they suffer
for doing right, knowing that between them
and the Universal tally they have no guilt before which
to hide their face, the Person of Wisdom does not enter through
suffering into Hell but into a Heaven.
Although one should not need to suffer,
this is the essential quality of the Martyr,
and of the Christian parable.
It is a terrible thing to suffer,
but it is worse to suffer and know it is deserved.
In the Naranda Purana, the portion named Yama’s Abode, it is said:
“Yama’s abode is very far away. Those who have accumulated
punya have nothing to fear there. But the sinners have
every reason to be scared. The righteous enjoy the trip
to Yama’s abode, but the sinners suffer a lot.
…The righteous have no cause to fear the journey.
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They travel in great comfort. Those who have donated food
get delicious meals along the way. Those who have donated
water slake their thirst with condensed milk. Those who have
donated clothes get wonderful clothes to wear. Those who have
donated land or houses do not have to walk at all. ”
The main distinction between what we have designated
as Edens or Pure Lands and Heaven or Hell realms
is that while life span in a Pure Land may be myriad eons,
it occurs for a limited number of time, where as the Heaven or Hell realms
are potentially infinite either through the perpetual
series of lives discussed in the ‘Birth at Distant Locations’ section
or by some other transcendent quality, such as higher dimensional states
or alternate laws of physics, and so on.
This is the beauty of creation, not unlike the conservation
of energy, this Karma, the sum of deeds, creating the balance between
Heaven and Hell, the likelihood of a good or bad
rebirth directly determined by the balance of deeds.
“See, I have set before thee this day
life and good, and death and evil” — Debarim (Deuteronomy) 30:15
Implications
Finding Peace and Changes
in Contemporary After-Death Paradigm
Lastly, because we can see it is possible to be born,
and many more life’s are likely to be born in the future,
nothingness may not follow death,
as is assumed in the modern scientific-atheist’s view,
But rather a potentially perpetual series of lives and realms.
This concept of the many realms and orders of beings,
combined with the high number of births and
the possibility of being born; I.E.
combined with the natural possibility for reincarnation
points to a new understanding and image of
death and its effects.
In contemporary thought, particularly of the scientific-agnostic,
it is considered that death, by ceasing all sensation and thought,
by ending all experience, can only be imagined as the opposite
of experience, as a great nothingness, as timeless non-experience.
The potentially perpetual series of lives
indicated by the many births, and by our
present incarnation’s demonstration
28
that we can be born,
suggests that the blissful nothingness
imagined after death
may not exist there, or at least ,
is less likely to occur there than believed
in contemporary, atheistic, or scientific thought.
Funny enough, it is this very scientific thought,
which pictures the inner self
to be an emergent property of the biology,
and biology an emergent property of Nature,
which unifies us with a World which produces many births.
And it is our own self-experience
which unifies us with the potential
to experience the emergence of self
that takes place with those many births.

Because it is possible to be born,
and because there are so many births,
nothingness is unlikely to follow death,
but rather a potentially perpetual series of lives.
Because of this potentially perpetual series of lives,
the peace of blissful nothingness is unlikely
to follow death, but, rather, more life.
If the peace of non-existence does not follow death,
but more life, then we can only be certain to have peace
in life, in a given incarnation.
Although not true in a pure sense without alternative,
there is a sense in which,
within these many incarnations,
each life will only be composed of present moments.
In this sense, if we fail to take peace in the present
moment,
we have failed to take peace.
We have no guarantee we will succeed later.
Conversely,
since, with many incarnations,
each life will be composed only of present moments
if we achieve peace in the present moment,
at that moment,
we have peace across all lives.
In this sense,
a moment of Peace
is worth a lifetime of suffering
and is a (higher dimensional)
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In view of these perspectives on birth and
the great multitude of births,
(the likelihood, in proportion to the number of births,
that nothingness does not follow death,
but rather, more birth)
One can not rely on death to bring the oft
imagined blissful nothingness,
rather,
Peace can only be guaranteed for certain,
now, in a given present birth, the present being,
in the present moment,
and can be promoted through
a general improvement of
the circumstances of others and the World To Come.

Paradise unto itself.
Such moments should be promoted
for others
and sought by us at every step.
Mathematics
Jacob’s Ladder:
Calculating the Probability
of Incarnation
i : The Total number of Lives in the Universe
j : The Total number of States it is possible
to Exist As Over a Period of Time
I: Total number of Lives and States possible to Exist As
J: Total number of States in the Universe
i / j = probability of incarnation
(subjective)
I / J = probability of incarnation
(objective)
where j = 1, i = i, Probability = 1 or %100
where j = i, Probability = 1 or %100
where j = 0, Probability = i/0, i + I = J
Probability is further restricted by calculus of
Total Number of Lives at tn and various other time and
entropy considerations
i / j t1
i / j t2
i / j t3…
The difference between subjective and objective being
primarily that if a state cannot be existed as, such a state
cannot qualify as one which takes up time while existing
in that state. If therefor, a state cannot be existed as, it can not
effect the time between incarnations. In such a case, these states
are not arrived at for a time but passed over, immediately
to lives or states which can be existed as. This, then, does not
effect the likelihood that the next experienced state will be
a state of experience. On the other hand, if a state may be
existed as, it could also qualify as a life or incarnation in that sense,
(as a material or rarefied existent) complicating calculation further.
The objective looks purely at the difference in number of states versus the number
of states with an experience of existence, while the subjective is more accurate
30
Conclusion
We have covered, in the lines above,
birth, rebirth, reincarnation, or resurrection,
through multiple births as unique individuals,
the possibility to be born as any being
which experiences a state of being,
the possibility to be incarnated as physical objects
or other rarified existents, the possibility
to be born at great distances in space and time
the possibility, if viewing ‘past’ light through
a high power telescope, to look directly into the face
of a past life,
the non-linear, atemporal, nature of self-existence
and its effect on karma through the creation of history
and enactment of deeds in life,
the law as fact, as part of nature, as written
into the fabric of creation, a refreshed mandate
for the golden rule, the illusion and reality of self,
the simultaneous separation and total union of self,
the law of the golden rule as applicable to non-human,
alien,
animal, and discrete or rarified lifeforms,
the existence of many realms, the potential
for a lengthy or perpetual chain of lives,
the changes to our present scientific paradigm
in regard to our view of death, non-existence, and
timeless peace,
and the results for a peace which is experienced
in each and every lived experience, throughout all our
lives.
and may itself include the objective depending on how material states
are considered or, more accurately, what turns out to be true of material states.

Jacobs Ladder
Mathematics
Jacob’s Ladder:
Probability of Human Birth /
Buddhist Proverb of the Turtle
There is a classic Buddhist proverb which says that the likelihood of being incarnated in a human birth is
the same as the likelihood of a Turtle sticking its head out of the water and coming up through a log with
a hole in it. Using our equation and working backwards,
Earth’s Oceans have 333.42 million km squared surface area. If a log with half meter hole is on that
surface the probability of coming up in that section is 1/6,668,400,000,000,000
Human population is over 8 billion, meaning for this estimate to be accurate there would need to be
6.6684^11 non human beings for every human or 5.33472^20 non human beings (either total or on Earth
depending on what the proverb refers to).
Estimates for bacteria alone are around 5x10^30 to 13x10^35. Estimates for the number of species on
Earth are between 8.7^6 and 10^12. If the species which have very few and the ones which have a very
great number average to between 10^8 and 10^14 (which is exactly in the range we’d expect) then this
proverb is extraordinarily accurate.
Considering the mathematical renaissance which occurred in India, and the large kingdoms which had
census statistics and accurate maps, it’s plausible that this proverb was based on some real math estimate
in the same manner as our formula here. In any case, it’s fascinating how accurate this proverb turns out
to be.
Class D — Dimensions
1b. Beings which bodily existence
occurs in four dimensions
31
(three directional
dimensions + time)
1a. Beings which
perception occurs
in four dimensions
(three directional dimensions + time)
2b. Bodily existence in one direction + time
2a. Perception in one direction + time
3b. Bodily existence in one, two, or three
unknown dimensions
3a. Perception in one, two or three
unknown dimensions
4b. In-between dimensions
4a.
5b. In five dimensions
5a.
6b. In six dimensions
7a. Without dimensions
Class S — Size
1.Somehow less than Planck length
2. Smaller than cellular
3. Cellular
4. Multi-cellular
5. Roughly Planetary
6. Larger than Planetary
7. Roughly Size of Milky Way
8. 10x, 100x, 1000x, 10,000x, 1,000,000x,
100,000,000x, 1,000,000,000x
Size of Milky Way
9. Size of Known Universe
10. Beyond Size of Universe
Mathematics
The Chayyoth Equation:
Calculating a Lower Bound
on I and Number of
Higher Beings
32
Mathematics:
Classification of Different
Types of Being
Class M — Mode
1. Terrestrial
2. Non-Terrestrial
3. Ethereal local
4. Ethereal non-local
5. Spatially bound
6. Non-Spatially bound
Class E — Energy Source
1. Gravity
2. Light
3. Vegetation
4. Carnite
5. Chemical Energy
6. Electro-magnetism
7. Radiation
8. Space
9. Other
10. Self-Sustaining
Class LS — Life Span
1. Instantaneous
2. Duration of a Single Cell
3. Earthen Being Spans
4. Planetary Spans
5. Galactic Spans
6. Cosmic Spans
7. Extra- Dimensional
(beyond four dimensions, or
multi-directional in time dimensions)
Human Classification:
D1a-1b, S4, M1, E3-4-10, LS3
Kings Classification:
D7a, S1-10, M1-4-6, E9-10, LS7
Chayyoth Classification:
1a-1b - (3a-3b) - (5a-5b), S7-8 100,000,000x,
M 2-5, E(9), LS (4-6)
Plant Classification:
D1a-1b-(5b), S4, M1-2-5, E2-4-5, 3-4
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Mathematics
The Balance of Deeds:
Calculating Passive Good
34
Mathematics
The Balance of Deeds:

35
Mathematics
Birth at Distant Locatio