/x/ - Paranormal

Although this topic is often associated with ideas of the ‘soul’
it is not at all dependent on it.
Before moving on to explore the rest of the topic,
we will examine why the ‘soul’ argument is not relevant,
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Axiom 1: It is possible to experience (the self of)
a biological body directly (as oneself)
Axiom 2: There will be (and are)
many more biological bodies
at least, to our specific question here, as
in both cases we get the same result.
Whether the awakening of a being be caused by soul
or the biology,
more bodies will be born.
In both cases, then,
more lives will emerge.
Our proof that it is possible to be one such life,
imparts a suggestion to this fact
that more lives will emerge.
It implies that (regardless of the spiritual or physical root of selfhood)
selfhood can and in fact does happen many times.
In both cases, that of soul or that of self as biologically emergent,
it is nonetheless possible to be born as life,
and there are many lives.
Moreover,
Regardless of soul or biology as our root,
the birth of a biological body, in both cases, is seen to
coincide with a conscious self and the existence of a living being.
In the largely Christian United States,
on the surface level,
our general cultural conception of the soul, of what the word ‘soul’ means
comes from a mixture
of quips, phrases, and popular interpretations of scripture
that have been commonly spread in American Christian circles.
Some stemming from organizations historically prevalent through
America’s lifetime,
some of older heritage, from the age of Crusades,
as well as some of uniquely modern phenomenon like
TV Evangelism of the 1990’s.
On a deeper level,
much of today’s official Christian doctrine of the soul
begins with Emperor Constantine’s rulings
at the Council of Nicaea, which
in order to form a stable foundation for the Holy Roman Empire,
squashed all the day’s topics of theological debate into one official stance.
There are however, many works on the soul
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even among Christian and monotheist sources
in which the conception of soul may surprise the modern
reader to a great degree — as they completely
reframe and supersede our common assumptions
and are often compatible with a scientific understanding of the world

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The various Hebrew words for ‘soul’ translate
to ‘breath’, ‘wind’, and so on.
In The Tanya, an 18th century work of Judaic Mysticism,
the higher soul is said to mix with the physical body
(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
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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:
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“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
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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
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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.

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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 d

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