Novelist. Author of APSARAS and other stories

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Friday, 2 November 2012

Further considerations of the soul

Further to my last blog I have been considering the question of the soul, resurrection and the day of judgement. Christians and Muslims hold that sometime in the future there will be a day of judgement when everyone who has ever lived will be judged and those that are good are accepted into heaven. This time has been tentatively identified by the scientist Frank Tippler as corresponding to his scientific ending of life called the 'Omega Point'. However, the report by Dr. Stuart Hameroff, suggests that people who undergo near-death experiences see a white light and feel an overwhelming contentedness. It seems that heaven is attained immediately after death. How can this be and what part does the soul play?

Perhaps the answer can be found by further consideration of my thesis that time itself has three dimensions. see here.
The measure of our sense of time is given by T where T=  √t² + (-t)² + (it)²  where 't' is real time, '-t' is unreal time and 'it' is imaginary time and i = √-1.
In real life, and assuming that the coefficient for each term is unity, then T = t. In other words our sense of time equates with 'real' time.

If at the time of death the 'real' time component IN THE BRAIN reduces to zero, then T = √(-t)² + (it)² = 0.  In other words we find that whilst those living still believe that the day of judgement lies in the future, those that have already died find that judgement (or whatever) follows immediately.
Is it possible that the (-t)² + (it)² part of our sense of time is in some way independent of the body?

What happens at the other end of the spectrum, the start of life? At conception the brain is not in existence and we can postulate that 'real' time is not working. There must be some point in the embryo when the proto-brain is sufficiently developed to sense time. I believe that the observed dreaming state of embryos is determined by the imaginary time component and its existence necessarily precedes the presence of the 'real' time. It is the mechanism that prepares the child to live after birth and to seek a breast automatically. Being negative it refers to the historical and biological past experience and therefore prepares the newborn child for survival.
The imaginary time operation of the brain, it's mode of preparing the body for what is to come, extends into adulthood and is nightly manifest in dreams and in daytime can give rise to instances of 'flashback' and deja vu. For example, it is my contention that as we naturally approach our death our body and mind are prepared for the final moments by this time component.

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