Category: Religion

You Can't Escape God, 1978
by Richard R. Tryon, Sr.

Chapter 3
What the soul really is and how it achieves reincarnation.

WHAT THE SOUL REALLY IS AND HOW IT ACHIEVES REINCARNATION will happily cease to be theological mysteries as our study now applies new logic to examine these deep-in-everyone questions in the light of modern science.

In the previous chapter we perceived that Man cannot have a second life unless it is a life-with-body and that if there is a second life-with-body there must be some physical linkage between the first body and its successor. Further, we implied that if there is such a linkage it must be a component of the body that Man possesses on Earth. Thus, we assumed it must be this bodily component to which Christian theology refers unknowingly when it speaks of Man as possessing a "soul." Now, however, we shall terminate our previous position of merely assuming that souls do exist; instead, we shall show not only that they exist but also what they really are.

Accordingly, we now pre-stage as a conclusion of additional logic that the human soul is the same single cell, formed by union of sperm and ovum, which begins its existence by initiating the construction of Man's earthly body, and that it is this same soul-cell which, surviving the death of all other cells of the human body, directs the post-Earth construction of an entirely new successor body by a process analogous to the gestation of the previous body on Earth.

Of course, that conclusion will startle a great many people, especially those who prefer mysteries and mysticism to physical facts. In the long run, however, our definition and explanation of the soul will be universally welcome because it will complete a totality of assurance that Man's transcendent desire for an ideal second life will be fulfilled even if its fulfillment in Heaven may need to be preceded by a painfully corrective experience in a place called Hell.

How can we determine that the original sperm-ovum cell of every human is actually his soul and that this soul-cell -- with God's inevitable assistance -- surely directs the construction of a post-Earth body to replace the body in which it abided on Earth? Let us begin our answer by inquiring whether modern science knows of any biological possession of human beings which, under certain circumstances, could participate in a process for the fulfillment of Man's desire for a life to follow earthly death.

Accordingly, modern science begins its response by reminding us that many common animals, as well as Man, are products of original sperm-ovum cells. In other words, they also have "souls" but (for reasons to be detailed later) those of common animals, unlike ours, cannot survive the death of their bodies.

Next, let us note there are biological factors which require every soul-cell to be located in the core of the brain throughout the adult life of a human possessor. This is evident in the fact that the brain is the successor to the fetal nucleus where the soul-cell's participation in construction of the earthly body occurs. Thus, because of the soul-cell's location, we deduce that both in Man and in common animals it continues alive and in its original location as long as it remains surrounded by a certain cluster of also-living brain cells.

In turn, we refer to our earlier explanation that starvation is the real cause of death among the body's ordinary cells. Thus, because the brain -- and particularly its core -- takes a biological precedence over all other parts of the body in requiring an adequate blood supply for its cells, we deduce that even among common animals the soul-cell's location guarantees it an uninterrupted nutritional supply, the preventive of death, until the time when a climactic interruption of that supply brings death to the cells of the brain as a whole. But whereas the soul-cell of a common animal must die when the adjacent brain cells die, we deduce that when all other cells of the human brain die the soul-cell escapes from the previously surrounding cells toward a place of reincarnation, and that these phenomena peculiar to the human soul are a result of its having been infused with a quantity of the Holy Spirit at the living birth of the related body by a biological process to be later described.

Now, in perceiving that the human soul-cell does not cease to exist, does not die of starvation upon the completion of its original task of initiating the construction of all the other cells of the body, let us also perceive that the same soul-cell retains its inherent capacity to initiate the construction of a second body, or even a third, just as surely as it had a similar capacity in relation to the first. Thus, when the human soul-cell comes into existence in a human womb, it takes in nutrients which organize themselves into a duplicate No. 2 cell. However, as is obvious, the soul-cell does not perpetually continue to initiate the construction of additional cells for the same under-construction body. Instead, we deduce that it suspends such operations as soon as it has become inhibited from continuing them by the surrounding presence of the first 23 new cells, and that these 23 then become the progenitors of an equal number of clusters of cells which thereafter departmentalize the completing of the entire body.

As previously asserted, however, the soul-cell's continued possession of uninterrupted nutrition does not allow it to die and disappear. Instead, it must remain in living possession of its original powers and this condition must continue even subsequent to the completed body's living birth. Moreover, it must remain within the brain of the completed body throughout the life of the body -- until the moment when the brain itself encounters the inevitability of earthly death. Thus, as now has become perfectly plain, our logic is presently anticipating a further conclusion that whereas the soul-cell of a common animal never escapes from the original body to initiate construction of a second body, the human soul does make an escape at the moment when the adjacent brain cells meet death, and that this escaped soul-cell subsequently reuses its inherent powers to initiate construction of a second body as soon as it reenters nutrients equivalent to those in which it directed the construction of the original body.

Let us next note it has been well demonstrated by modern science that the sperm-ovum cells of some common animals can be surgically transferred from one womb to another, whereupon the transferred cell initiates gestation the same as though no transfer had occurred. Of course, this produces only a first body, not a reincarnation. Nevertheless, it shows that the capacity of a soul-cell to initiate construction of a body is not confined to the womb in which its conception occurred; that such a cell will successfully apply its capacity wherever it may be placed in a suitable environment and that it would do so even if the nutrients supplied to it were not those of a womb but were merely equivalent to those of a womb. Further, the transferring of an animal's soul-cell from one womb to another, as well as such a common practice as the cold storage of sperm, have shown that a soul-cell's capacity can endure despite such added factors as time and distance.

Thus, because a soul-cell continues to live even in a completed human body we are led to an inescapable conclusion that it will repeat its original function whenever it may be set free to do so. On the other hand, a soul-cell cannot be surgically excised from its brain-abode in a body that has been already completed. In the first place, it could not be identified for surgery amid a mass of surrounding cells. In the second place, if such surgery were attempted on a human body it not only would be fatal to the body but also would cause the physical (but unseen) departure of the still-living soul from among the tissues which had surrounded it, by an escape process which our logic will later explain. Likewise, no autopsy will ever find a human soul in a corpse, not only because such a cell could not be identified but also because it would have previously departed.

But while the human soul cannot be excised from the brain, we can nevertheless comprehend that if there is some other process by which it escapes in a living condition at the earthly death of the brain, and if there is some place where the escaped soul will replant itself in an environment analogous to that of a human womb, it will then and there construct an entirely new body just as surely as it once constructed a previous body. It would repeat its previous function because it would no longer be surrounded by other cells to inhibit it from doing so. Of course, such an escaped soul-cell can have no place on Earth to go to obtain the nutrients and other environmental factors requisite for such a reincarnation. It would have no means to enter a womb; likewise, it could not enter a pool of suitable nutrients on Earth's surface because our planet ceased to have such resources many aeons ago. Nevertheless, our logic has made it clear that the human soul's capacity to form a second body, or even a third, is biologically certain -- provided that we also can explain a process that inevitably causes it to escape alive from the original body and to be transported to some place other than Earth where all factors for a new gestation are surely supplied. Thus, our logic is now on the verge of showing that the human soul does accomplish just such an escape and that it does achieve a reincarnation.

HOW THE HOLY SPIRIT RELATES TO MAN'S SOUL in the physical aspects of reincarnation now becomes another key topic for expanded examination in our study's continued up-dating of theological truth.

Earlier, we anticipated a conclusion that the human soul-cell is made immortal by receiving an infusion of the Holy Spirit at the body's living birth and that the souls of our species began receiving that gift of everlasting life as soon as God found our ancestors had attained a mental capacity to comprehend the love-hate distinction between good and evil. Thus, in a later chapter we shall find in the Bible's history of ancient theological experiences not only a cryptic description of that first conferment of the Holy Spirit but also a host of other corroborative events which will be equally startling in our new explanatory disclosures of their long-hidden significance. Presently, however, it will be desirable to explain by logic alone the series of steps which cause the human soul ultimately to acquire a new body in Heaven.

Thus, we must initially respond to questions of how we deduce that it must be by receiving some quantity of the Holy Spirit that the human soul survives the death of all other cells of the earthly body. One aspect of the answer is derived as a corollary or previous conclusions whereby on one hand we have perceived that the death of ordinary cells on Earth is caused by a nutritional stoppage while on the other hand we have also perceived that immortality in Heaven must be the result of a radiant nutritional process which prevents such a stoppage. Hence, we conclude that the same factors of immortality which apply to the complete and culminative bodies in Heaven must also apply as God's means for conferring immortality upon human soul-cells at the living birth of the related bodies on Earth.

Accordingly, the first step which leads toward a soul's reincarnation in Heaven must consist of a process whereby it obtains a nutritional infusion of the Holy Spirit. Moreover, it is inescapable not only that such an intake is received at each infant's living birth on Earth but also that it enters by way of the lungs in the initial act of respiration. This conclusion is derived from the fact that God desires all human souls to be admitted ultimately to Heaven and from the related fact that the most practical method by which the immortality quantity of the Holy Spirit could be received -- free from any accidental exceptions -- must be by a respiratory intake of a World-wide presence of the Holy Spirit in Earth's atmosphere. Moreover, this is the only conclusion concerning the soul-immortalizing process which can jibe with all other aspects of a complete structure of theological truth, as will be evident as our logic in this and later chapters continues to proceed. Indeed, even at the present point of our study it is particularly significant that our inhalation conclusion makes it additionally clear that no soul which does not experience a living birth of the body can receive the immortality intake; thus, this obviously jibes at once with God's intent that actual life on Earth must serve as the initially pre-Heaven preparatory experience.

It is not implied, however, that the Holy Spirit cannot enter human bodies by other processes subsequent to its original intake by way of the lungs. Indeed, in later chapters we shall perceive how, in certain circumstances, the Holy Spirit has been caused to enter at variously chosen points of body surfaces. Yet, we must presently direct our logic at the more immediate question of how, after entering the lungs of an infant, it quickly finds its way to the soul-cell in the core of the brain.

Thus, we shall need to explore the special status of the soul as distinguished from all other cells. To do this, we shall need to note again that our human species not only is already advanced near the culminative level of Heaven but also is the only species on Earth which has a biological capacity to experience by mutation a further advancement to the culminative level of Heaven. Hence, our is the only species on Earth which is on the verge of a capacity to receive a total cellular nutrition by essentially the same radiant process which is a characteristic of the immortality of Heaven. However, being almost capable of a totality of radiant nutrition is not the same as a full possession of such capacity. Thus we comprehend that the common cells of our present bodies must meet earthly death not only because they are inadequately adapted for radiant nutrition but also because Earth's atmosphere does not contain a sufficiency of the Holy Spirit to serve that purpose. For some of the same reasons, of course, we can also understand why not even the soul-cells of common animals can be responsive to the Holy Spirit in the manner of the human soul-cell.

First, let us note that just as only the sperm and ovum are susceptible to mutations prior to the forming of a human body, so it is only the soul-cell which is susceptible to mutation affecting its own possessor rather than a descendant of its possessor. Thus, it is because the soul-cell is especially susceptible to a mutation for reincarnation rather than for sexual reproduction that it is stronger than all other bodily cells in its electronic receptivity to the Holy Spirit; in other words, it has first call on the quantity of the Holy Spirit which is received by an infant at its living birth. Hence, we next deduce that the particles of the Holy Spirit so received simply proceed from the newborn infant's lungs through the bloodstream, by-passing less receptive or non-receptive cells, until the ingredients of immortality reach the soul at its location in the core of the brain. An analogy, thus, is found in the manner that radioactive iodine, injected into the bloodstream, finds its way unerringly to the thyroid gland.

Now, having become immortal while it is inside an earthly brain, it follows that the human soul must escape from that location at the earthly death of the body if it is to experience a reincarnation. Let us perceive, therefore, that the immortality minimum of the Holy Spirit is surely sufficient to cause such an escape -- because, to make his plans for human souls successful, it is inevitable that the quantity of the Holy Spirit which God supplied for Earth's atmosphere was surely sufficient to make the inhalation process free from any chance of failure.

Thus, the first additional factors in the soul's escape from an earthly brain concern the soul's ability to retain the basic pattern of the electronic particles which form its chromosomes and genes. Of course, the fact that the soul is only of microscopic size may mean it departs without even a momentary separation of those particles; that it proceeds through the brain tissues and even the hardness of the skull, not even leaving a mark of its exit. However, if an alternative condition of escape must apply, the logic to discover its nature will begin by reexamining the fact that the chromosomes and genes of the soul-cell are composed of patterns of electronic particles and of spaces between the particles, and that all other cells are likewise composed regardless of whether they are soft tissues as of the brain or are components of hard bones such as of the skull. Accordingly, we shall still be in harmony with scientific principles if we conclude that the particles of the soul-cell simply move through the spaces of the surrounding cells in a matter remotely analogous to the passing of water through the holes of a sieve.

The next factor of the soul's escape must concern the force that expels it from the body. Let us perceive, therefore, that this force must be simply that of electronic repulsion. In other words, the relationship between the Holy Spirit and the soul and the death condition of the surrounding cells must be of violent electronic "hostility," causing the soul-cell to push itself away from the others in the shortest possible route of escape, and to do so even at the speed of light which is a normal capability of electronic motion. Moreover, we can perceive that the soul attains such speed without any time-loss for acceleration, even as an electric current instantaneously attains the same maximum velocity at the beginning of a current motion than it subsequently possesses in continuing the motion.

The third factor in the successful escape of the soul must concern the manner and speed with which its departure is triggered. This is a matter which must be approached, however, by first acknowledging that the soul may continue to abide in its normal position even after some of the cells of the brain have met death; for example, when a man has suffered a paralytic stroke or other forms of limited brain damage. On the other hand, every human ultimately experiences a moment when all of the ordinary cells of the brain have passed into the death condition even though this also may be in a process of stages. Thus, if the heart ceases to beat, depriving the brain cells of nutrition, the totality of those cells will starve to death in about five minutes. Yet, even in such a relatively slow process there is inevitably an earlier moment when the death of some of the brain cells makes it irreversible that the death of all the others will quickly follow. Hence, we deduce that the soul has no need to wait for all of the brain cells to die before its own departure is triggered. Instead, the soul will respond instantaneously to the force of repulsion whenever an instantaneous signal is given that the total death of the brain has been made irreversibly imminent.

Accordingly, we can perceive that whenever a sufficiency of the brain has died the soul has thereupon departed from it, even in cases in which medical science may keep other portions of the body in a living condition. At the opposite extreme, however, we must also comprehend that the soul's escape will be accomplished even before a bullet, for example, can penetrate to the soul-cell's normal location. In other words, there is no way by which death can come upon the body so swiftly as to cause the death of the soul-cell also.

Now do we deduce that the soul's departure is set in motion before a bullet -- or even the shock-wave of an atomic explosion -- can reach it? The answer is that at the instant at which any death-dealing force reaches any of the ordinary cells of the brain, an instantaneously formed force of repulsion instantaneously is felt by the soul-cell; thus, if the degree of such repulsion is sufficient it will trigger an equally instantaneous departure of the soul-cell. In other words, the force of repulsion will move to the soul-cell and start its speed-of-light escape before a relatively slow-moving bullet or even an atomic shock wave could otherwise reach the soul or pursue it in its escaping direction.

Thus, in recognizing the Holy Spirit as the nutrifying and energizing factor which makes the human soul immortal and which causes it to escape to Outer Space at the death of the earthly brain, our study is brought next to consider the process by which the soul ultimately achieves a post-Earth reincarnation -- in Heaven, for example. This also involves, of course, the means by which the soul must traverse the distance from Earth to such a distant cosmic structure as Heaven.

What can modern science tell of a means, not "metaphysical" but wholly in accord with the laws of physical nature, whereby the microscopic soul can traverse such a distance? To answer as succinctly as possible, let us pre-state a conclusion to be explained later that the soul must possess a complete quota of the Holy Spirit to give it the means for such a tremendous distance to be spanned. Thus, because God desires all human souls to obtain admission to Heaven, we deduce that the immortality infusion received at the living birth of an infant is very close to such completeness; that it is sufficient to ensure that the souls whose possessor die in childhood will be transported to a place near Heaven where a later transport for the final distance to Heaven will be easily attained. On the other hand, the quantity which is not quite sufficient to take the souls of children directly to Heaven must also be insufficient for the souls of adults. Thus, it is plain that to be transported to Heaven directly from Earth -- without any way-station stopovers -- the souls of adults must first acquire additions to the quantity of the Holy Spirit which they originally obtained when they were born. Yet, whatever the additional quantity that adults may so require, it is also plain that various portions of it can be lost by sin or can be regained, in either case, by processes which our logic will explain later.

Thus, having recognized that variations in the quantity of the Holy Spirit within a soul at the moment when its possessor encounters the earthly death of his body is a factor affecting the soul's transport to an ultimate destination in Heaven, we are prepared to perceive there can be two different ways, both within the physical laws of nature, to account for a soul's means to traverse the immense distance from Earth to Heaven. Yet, because both means are physically feasible, it will be unnecessary for our logic to attempt to identify one of them as surely used to the exclusion of the other. Indeed, both methods may be used, depending on varying related factors.

Process No. 1, we can deduce, must be based on a characteristic that on its departure from the body the soul has a velocity sufficient to take it a vast distance. Thus, regardless of whether Heaven is ten or a thousand light-years from Earth, if the departing soul has a complete quota of the Holy Spirit it might move the entire distance entirely as a result of its original speed. It would not possess a body during the journey, of course. However, it would retain its capacity to initiate its reincarnation regardless of the greatness of the time required for the journey. In further detail, we can also comprehend that even as the Holy Spirit drove such a cell away from an earthly corpse by a force of repulsion, the same soul would likewise possess a corresponding force of attraction to draw it toward the Holy Spirit content of the place called Heaven.

Process No. 2 to account for the arrival in Heaven of a soul having a full quota of the Holy Spirit simply takes significant note of our logic's earlier conclusion that God has used an "Annex of Heaven" to make his bodily visits to Earth. Thus, also quite within the physical laws of the Cosmos, the ability of a soul to arrive in Heaven may be accounted for by allowing that in departing from Earth it moves first to some permanently orbiting Annex, perhaps less than a single light-year from Earth, or makes similar contact with some much smaller other celestial body which God may have chosen to put into transport service between Heaven and Earth. Incidentally, all of the souls which escaped from earthly bodies in an average day could find sufficient space for such a post-Earth voyage on a celestial body no larger than a walnut.

The final step for the soul to fulfill God's purpose must occur, of course, after it finally reaches Heaven. The events there, as we have earlier anticipated, must chiefly include the process of reincarnation itself, based upon a previously accomplished culminative mutation. Thus, having recognized that the soul must have a true completeness of the Holy Spirit before it can arrive in Heaven, it is deducible that such a content of highly potent electronic particles is itself the cause of that mutation. Yet, the principle by which that mutation is actually accomplished must be the same as had applied to sperm and ova before they became the beginning of a complete body in myriad cases of evolution on Earth.

As for the forming of the new body in Heaven, our earlier logic has already prepared us to perceive that the soul-cell needs simply to immerse itself in a pool of nutrients equivalent to those of the human womb in which it constructed its original body on Earth. Thus, although our logic reached that conclusion independently, we note it was Jesus who cryptically disclosed the basic principles of the soul's reincarnation. Answering a specific question whether a human being could be reborn from a womb in Heaven, Jesus made it clear that such is not the case. Instead, he said we must be reborn "of water and the spirit." In other words, he was cryptically disclosing either that Heaven continues to possess original surface pools of nutrients for gestation or that God had provided artificial pools to serve the same purpose.

What causes the soul-cell, arriving in Heaven, to enter such pools of water and the spirit? The primary answer can be a choice of two equivalent phrases. The first is simply the cell's "hunger for food." The second is the cell's response to a reciprocal electronic attraction between the Holy Spirit within itself and the Holy Spirit joined with water in the awaiting pools.

Thus, once immersed in the nutrients of Heaven, the soul simply repeats the mytosis process that it previously employed on Earth. It takes electro-chemical nutrients into itself until its genes and chromosomes have duplicated themselves. Then it sheds the duplicate set which constitute a second cell, and continues the remainder of the same process which once produced a body on Earth until there has been completed a new and culminatively mutated body for Heaven. Footnote: check 1990 discovery of a way to duplicate petri dish embryos and select the best for implanting.

What will be the characteristics of our new bodies in Heaven as modified by such a culminative mutation? First, they will be wholly anthropomorphic in basic appearance. We deduce this from the fact that even our present bodies indicate what the culminative goal of the Cosmic Formula must be. Because our bodies in Heaven will be culminative, however, they will be free from any defects or blemishes; also, they will be beautiful but not identical. They will all be of the same degree of peak maturity and they will remain at that stage forever, free from the earthly process of aging.

In only two major details will our bodies in Heaven differ otherwise from their earthly counterparts. First, they will be capable of being continuously nutrified by radiation, the preventive of death. Second, because they will be terminal products not for the producing of additional products, they will be androgynous -- even as our logic has earlier deduced and even as Jesus cryptically foretold when he said there is "no marrying" in Heaven. On the other hand, it will not occur to our reincarnated selves that androgyny involves any loss of pleasure. In the first place, there will be neither any sex-desire to arouse feelings of frustration nor any awareness even of the absence of such a desire. In the second place, life in Heaven will be so replete with superior pleasures that there will be no actual desires left unfulfilled.

For example, the experience of observing and understanding the magnificent wheeling of the stars in the sky will be one of the never-ending pleasures in Heaven. In turn, on Heaven's own surface our eyes will see sights and our ears will hear sounds more beautiful than any we previously encountered on Earth. Moreover, there will be no fatigue, no aches and pains, no sickness; even accidental injuries will be instantly and automatically healed. Finally, the happiness of Heaven will be magnified by the fact that there will not even be any fears of happiness ending.

HOW THE HOLY SPIRIT RELATES TO MAN'S SOUL in matters of good or evil conduct, first on Earth and later in Heaven, now becomes the next ingredient for our study's expansions of theological truth.

Traditionally, the Christian Church has taught that our lives on Earth are a qualifying process, an opportunity for us to win admission of our souls to Heaven. In turn, one related concept has assumed that whether the soul went to Heaven or to a Hell it would remember the specific experiences of its earlier existence. However, the Church also has suggested or implied that the soul is subject to some kind of a bookkeeping system operated by God or by one or more saints or angels. Thus, it has been theologically supposed that at each human death a kind of ledger record is reviewed in Heaven to determine whether the related soul should be consigned to Hell or be admitted to Heaven. Yet, it has also been held that all souls will be "judged" at some (presumably distant) time in the future. Within this same portion of Christian theology has also been a doctrine that the purpose of Hell is to administer "punishment" to souls for specific sins committed on Earth, but that a sinner can obtain admission to Heaven by obtaining God's "forgiveness" which the Church has depicted as a wholly non-physical process despite the physical nature of the soul itself.

Later in this present chapter our logic will provide a new and corrected explanation of what actually transpires in the forgiveness process. Now, however, let us approach that explanation by showing first certain aspects of the relationship between the soul and the brain pertaining to good-or-evil conduct.

Thus, we initially note it is the brain, not the soul-cell, by which all decisions of earthly conduct are made. Moreover, it is the brain alone which anticipates and remembers the consequences, the moral significance, of such decisions. Yet, because the cells of the brain must perish at the death of the earthly body and because the soul-cell is much too small to possess any conduct memory, the question arises: How then can the soul have any relationship to the trustworthiness of our reincarnated selves in Heaven? Similarly, a related question inquires: Unless a soul possesses a memory of evil conduct, how can anything useful be accomplished if -- in accord with traditional Christian concepts -- the soul is to experience in Hell a "punishment" for the earthly evils that were committed by the person who was its earthly possessor?

Let us consider further, therefore, the deducible relationship between the soul and the brain. Thus, in particular, let us note again that in order to provide for human souls to take in an immortalizing quantity of the Holy Spirit by inhalation at the birth of an infant, God must have provided a vast quantity of the Holy Spirit everywhere in Earth's atmosphere. Hence, for reasons already stated or implicit, we perceive that a human soul can obtain additional amounts of the Holy Spirit throughout the earthly life of the body.

What causes the soul to obtain the additional quantities? Let us perceive a further significance of the soul's location in the core of the brain. In turn, let us deduce that the soul's post-infancy receptivity or non-receptivity to the atmospheric supply of the Holy Spirit is influenced by the love-or-hate attitudes manifested by the brain. Thus, everyone is aware of mental "moods" -- joy and sorrow or hate and envy, for example -- and perhaps we already know that such mood variations are accompanied by corresponding electronic reactions in our brains and bodies. Accordingly, it can hardly be surprising that the brain's variations in mood attitudes of good or evil must have an electronic effect upon the reception or repulsion characteristics of the soul-cell as these pertain to its acquiring or losing particles of the Holy Spirit.

Hence, because a good conduct attitude of the brain must characterize all beings in Heaven, we deduce that the earthly brain's attitudes of love increase the receptivity of the soul-cell for the Holy Spirit, thereby causing the soul to draw into itself various quantities of post-infancy infusions. Conversely, we deduce that evil attitudes in a human brain will cause the soul to lose pro-rata quantities of the Holy Spirit -- except for the over-retained immortality portion (a quantity somewhat less than the same soul received at its possessor's bodily birth.) Accordingly, we arrive at a conclusion that, instead of having a memory of specific acts of conduct, the soul-cell simply has its amount of the Holy Spirit as a continuous measurement of the good and evil attitude mixtures of the brain.

We further deduce that, in our lives on Earth, the higher the Holy Spirit content of the soul, the greater is a beneficent feed-back effect of the soul upon subsequent attitudes of the brain. In other words, the more the soul is "comforted" (i.e. strengthened) by its Holy Spirit content, the more it will indicate an electronic empathy when the brain chooses a good conduct attitude. Likewise, the more the soul is so strengthened, the more it will indicate soul-pain to the brain when an evil conduct decision causes a departure of some of the soul's Holy Spirit content.

Hence, if the human brain has attained a perfect conduct attitude at the moment of the body's death, the soul-cell will possess the completeness of the Holy Spirit needed for it to proceed to Heaven at once by one of the processes of transportation which our logic has earlier described. We can perceive further, therefore, that it is the quantity of the Holy Spirit within the soul which manifests the soul's readiness or unreadiness for admission to Heaven -- rather than any "soul-memory" of specific deeds and rather than any "ledger record" of its previous experiences on Earth. In other words, the soul's successful arrival in Heaven is all the proof God needs to know that its reincarnation will be wholly trustworthy, wholly culminative in both a mental and physical sense.

But because the new body in Heaven has an entirely new brain which can have no memory of the previous brain's attitudes and experiences, and because there is no dossier of the reincarnated being's previous existence, and because the soul itself is incapable of a memory of the deeds of its possessor's previous life on Earth, the question arises of how our earthly experiences can have any useful carry-over to assure that our reincarnated selves will be trustworthy in Heaven.

A first element in logic's answer is that our reincarnations will recognize themselves as a species different from Heaven's original beings. In turn, the reincarnated person will know this difference is explained by his having experienced a previous existence -- on Earth. Moreover, he will surely be informed in Heaven of the conditions of evil once existing or still existing on Earth. Hence, he will know that although he achieved an attitude perfection before his arrival in Heaven, he had nevertheless either observed the consequences of evil on Earth or had even shared the guilt of the human species in perpetrating the evils of Earth. Thus, unlike Satan, the earthly newcomer to Heaven will not be ignorant of the vicious spiral which begins with even a small quantity of any form of evil, even though the reincarnated person will not remember his own earthly conduct or find any record of it. A second element in the same answer is that the reincarnated human in Heaven will have a mental mechanism far superior to the one he previously possessed; hence, with a knowledge that even the least of evils tends to initiate a deadly spiral, and that this is not just a theory but is a fact proven by experiences which once involved even himself on Earth, the newcomer in Heaven will not even be tempted to make an "experiment" of evil-in-Heaven such as Satan, not having had a previous demonstration of the consequences of evil, once attempted in violation of Heaven's eternal rule of love.

As perceived, therefore, that the function of earthly experience in making our souls trustworthy in Heaven is actually a counterpart of two parallel purposes. Thus, in obtaining a completeness of the Holy Spirit, these related purposes provide the soul with the evolutionary mutation which will cause its new body and brain to achieve the level of culminative advancement and simultaneously provide the means for its transportation to Heaven.

THE METHODS AND TRUE PURPOSE OF A HELL must now be also deduced to round out the central sector of our newly advanced understanding of God's provisions for all human souls ultimately to be reincarnated in Heaven.

However, we must enter this phase of our study by determining what force causes a soul to be detoured to the place called Hell in cases in which there is a lack of the soul perfection requisite for Heaven. Let us recall, therefore, our earlier explanation that it is its completeness of the Holy Spirit which gives a soul a sufficient force of electronic attraction to reach the transport connections that lead to Heaven. In turn, let us remind ourselves that every soul contains at least the minimum of the Holy Spirit to be immortal and to begin the out-bound journey toward the distant Heaven. Thus, it becomes an obvious further conclusion that under-powered souls of adults, experiencing an inner conflict between attraction and repulsion, fail to reach the transports bound for Heaven and are drawn, instead, to others bound for Hell.

Now it makes no difference whether a way-station for the deficient souls of adults and another place reserved for the souls of children were naturally suitable to serve these respective purposes or whether God caused certain of their facilities to be artificially supplied -- much as human technology has also planned stop-over accommodations in Outer Spaces to aid projects of exploration. Instead, it suffices to know that in the pursuits of his inevitable desires and quite within the range of his capabilities, God has surely provided the separate way-stations for the souls of children and for those of numerous adults in the event that these facilities were not already among the natural results of the Cosmic Formula. In turn, because the varying lengths of life which different souls experience on Earth can be a decisive factor in determining whether or not they have a completeness of the Holy Spirit on their departure from Earth, it is another inescapable conclusion that the real purpose of the way-stations in God's plan for Mankind is to permit souls with an insufficiency of the Holy Spirit to have as much additional time as they may individually need -- in a second stage of preparation for Heaven -- to overcome their previous deficits.

Next, let us recall that the soul must have an abode within the brain so that attitudes of love will increase the receptivity of the soul for added infusions of the Holy Spirit. Hence, even in Hell, the soul must begin its stay by the constructing of a new body. This means that souls arriving in Hell are drawn by electronic force into nutrients equivalent to those of a womb to experience for a second time in their existence the mytosis process of gestation. We also note, however, that because the souls arriving in Hell are lacking a completeness of the Holy Spirit, the second bodies so formed must lack the mutation which otherwise would give them the culminative characteristics of Heaven; in other words, all bodies in Hell must be identical to those that previously existed on Earth.

There is little that needs to be said in our study concerning the experiences that the reincarnated souls of children must encounter in the special post-Earth place provided for them. This is because the earthly possessors of such souls met bodily death too young to have acquired the attitudes of hate which are the characteristics of sin. Thus, such reincarnated beings must simply experience a formative rather than a reformative process preparatory to a resumption of their journey to Heaven.

Accordingly, we deduce that the way-station reincarnations of children must experience only vicariously the experiences they might otherwise have encountered on Earth. In the first place considering our own technology whereby we see events even while they are occurring on the surface of the Moon, we deduce there is an equivalent arrangement for the initial reincarnations of children to learn the horror of evil by simply being distant spectators of life on Earth. Secondly, we deduce that supplementary teaching is provided for them -- obviously by a task force of angels sent from Heaven. Thus, such souls of children will acquire a completeness of the Holy Spirit in probably much less time than would have been possible on Earth. Then, after "shedding" their second bodies, these souls will resume their journey to Heaven.

The disposing of those second bodies, however, is unlikely to have more than a remote resemblance to death on Earth because such beings can have no fear of a bodily death experience; instead, their surrender of their second bodies will be clear to them to signify the crowning of a glorious success. It follows, of course, that such souls will again experience a gestation process on arrival in Heaven. Likewise, it follows that the new body in Heaven for such as these will actually be the third to be initiated by the original soul-cell. Moreover, it will experience the mutation which will advance it to the culminative level characteristic of all of the beings of Heaven.

As our logic turns to examine what happens to adult souls not qualified to go directly from Earth to Heaven, however, we encounter a vastly different picture. Of course, what we shall particularly need to perceive or reiterate is that a soul in Hell is not abandoned by God to remain there forever. Instead, we can be sure that God has been quite aware that the souls which go to Hell remain capable of ultimately becoming just as qualified for Heaven as other souls which may become qualified during life on Earth. Thus, it is correction -- not punishment -- which is the real purpose that is served by Hell.

That doesn't mean the correcting in Hell is a painless process; it does mean, however, that the pains are mental rather than physical. In other words, the concepts of Hell as a place of "fire and brimstone," with demons "prodding sinners with red-hot irons" have been simply the marks of an early stage of Mankind's escape from theological zero. Even so, because the correcting must be a mental process, it is an inescapable deduction that each soul arriving in Hell must come into possession of a preliminary reincarnation even there, involving a process that has been earlier described. We note, however, that the new body in Hell must be identical to the previous body on Earth because the soul in Hell cannot have received the mutation requisite for the culminative stage of Heaven.

Thus, by deducing that the reincarnated soul of an earthly sinner in Hell experiences a correction process which later allows that soul to enter Heaven, we have perceived that such a soul actually receives what -- as otherwise applied on Earth -- is described by theologians as "God's forgiveness." However, we shall best proceed to comprehend correctly the meaning of such forgiveness by deducing whether God himself may personally participate in a process of forgiving sinners on Earth or elsewhere, and concerning what actually takes place within a soul itself when its possessor achieves a turn-about from the evil attitudes which motivated his previous sinning.

To be forgiven by God, the Christian Church has held, the sinner needs (1) to feel and manifest contrition for each sin or group of sins, (2) to make whatever restitution is possible, and (3) to resolve never to commit such sins again. The resulting forgiveness, it then is held, means that the soul ceases to be subject to a consignment to Hell and that the sin ceases to be a preventive to the soul's admission to Heaven. In turn, we note that when a sinner appears to have met such conditions, the Church tells him he has succeeded in being forgiven. On the other hand, a priest of the Church cannot look into a sinner's mind to be certain that the conditions for forgiveness have truly been met. Hence, the Church has let it appear as though God himself was continuously aware of each sin committed on Earth and as though he made a specific spot-decision -- when forgiveness is presumably sought -- whether or not the conditions for his forgiveness have been truly fulfilled. Likewise, as previously noted, the Church has let it appear as though a ledger for each human being was kept in Heaven so that upon a person's earthly death his record would be divinely inspected to determine if he had committed sins which had not been forgiven. Moreover, the church has lacked an explanation of what physically happens to the soul when a condition of forgiveness is actually attained.

In contrast, however, our logic perceives that if a sinner feels contrition for evils he has committed, makes whatever restitution is possible, and resolves not to repeat his previous sins, he will have changed his mental attitude from hate to love and this will cause his soul -- physically -- to acquire a correspondingly increased quantity of the Holy Spirit. Hence, the so-called "forgiveness by God" is actually a wholly automatic process which is inwardly accomplished by the sinner himself . . . it is a process which is mentally begun but which is physically completed.

Thus, it is sufficient for God's purposes that he knows -- by the arrival of a soul in Heaven -- that all sins of its earthly possessor were "forgiven" in the foregoing manner, and this is why no "ledger record" of human deeds is kept and why no formalized form of pardoning is required. (On the other hand, the foregoing conclusions do not mean that the attaining of a state of having been forgiven cannot be aided by the functioning of an institution such as the Christian Church; indeed, a later chapter of our study will show not only the psychological and pedagogical but also even the biological details by which such assistance is actually given.)

It has been necessary to determine the true meaning of forgiveness by God in order to proceed further without still-developing analysis of the real purpose and methods of Hell. This is because the purpose of Hell must be to provide a corrective process by which the reincarnated souls there will achieve the forgiveness which they failed to obtain on Earth, and because the methods of Hell must conform to the need for a mental involvement to enable a soul's completeness of the Holy Spirit to be acquired.

Thus, because God knows every soul will achieve a totality of forgiveness (i.e., a completed content of the Holy Spirit) provided the possessor's brain is given sufficient time and sufficient stimulus to replace attitudes of evil with attitudes of love, we can be certain he uses the natural or artificial facilities of the place called Hell to provide imperfect souls with whatever additional time and stimulus they may individually require. Likewise, we can perceive that because forgiveness is self-obtained by a cerebral process, the soul in Hell must acquire a new body there before that process can begin. But because our study has already dealt with the means by which the soul constructs a new body, even in Hell, the chief question that now confronts us concerns what kind of experiences the soul and body must encounter there for the brain to acquire an attitude of love so that the soul will acquire a completeness of the Holy Spirit.

Let us perceive, therefore, that the first factor in Hell's pressures upon the mentalities of the reincarnated persons there must be their awareness that they are products of a previous existence. In addition, provision is surely made for them even to see both Heaven and Earth, perhaps by some optical adaptation of the laser beams known to earthly science. Thus, Hell's beings will immediately realize the folly of their previous conduct on Earth, especially their previous doubts or denials of the existence of Hell and Heaven and of the fact of their own immortality. Moreover, these reincarnations will quickly learn that Hell not only lacks the bliss of Heaven but also contains not even the joys of Earth. Hence, for whatever period a soul must remain in Hell the stay will be a mentally painful experience -- self-inflicted in the form of remorse.

How extreme the pain of remorse can be in Hell is not easily comprehended on Earth. This is because on Earth we can usually transfer remorse to a subconscious level. We busy ourselves with some activity which puts our thoughts in other channels. In Hell, however, there can be no escape from other channels. Hence, because remorse is the equivalent of contrition, the being in Hell is automatically involved in the process by which he gradually achieves the forgiveness for his earthly sins. In coming to realize regret for earthly attitudes of hate, he acquires an awareness of the desirability of attitudes of love. Thus, in such manner he begins to acquire the additional quantities of the Holy Spirit that will ultimately win his soul's release from Hell and its admission to Heaven.

It cannot be a quick or easy transition, however. Indeed, it has been because theologians have correctly recognized how great the anguish of remorse can be that the ancient concepts of Hell were expressed in physical rather than mental terms, by likening the pains to those of being burned by fire. Let us emphasize, however, that the anguish of Hell is self-inflicted. God neither "sentences" deficient souls from Earth to Hell nor does he "inflict" the pains which their reincarnations feel in Hell's corrective process. Instead, it is the earthly sinner himself who chooses the course which puts his soul in Hell; in turn, the intensity and duration of Hell's pains are simply the automatic and impersonal consequences thereof.

Moreover, we perceive that God does not force any soul to remain in Hell after its possessor has won for it the completeness of the Holy Spirit needed to take it from Hell to Heaven. Thus, we deduce that whenever a soul in Hell obtains such completeness, it signals its own departure from its second body, and the second body dies in Hell even as the previous body died on Earth. But whereas some souls may win release from Hell in a minimal time we can also deduce that many others will suffer there for a thousand years or more before they become fit to resume their journey to Heaven.

THAT GOD'S PLAN FOR MANKIND WILL TERMINATE at some future time (which even could be tomorrow morning), is also an independent deduction of our logic.

Of course, modern science estimates our Sun will continue to supply the warmth that life on Earth requires for many millions of years still to come. Yet, as science also knows, a burn-out of our solar system's star will ultimately occur, putting an end to any life which might have remained until then on our planet. Our logic recognizes, however, that God has known such facts far earlier than our species has known them. Moreover, for reasons already implicit, we deduce that he will rescue the final inhabitants on Earth before such a catastrophe can occur.

On the other hand, our logic must also accept a premise that some members even of a final generation of our species will still lack at that time a sufficiency of the qualifications for immediate admission of their souls to Heaven. It follows, therefore, that there will need to be a separating of the qualified from the unqualified -- a "Judgment Day" -- for that final generation as an exception to the self-judging process which we have previously described.

Rational thinking, however, rejects the traditional Christian concept of long lines of people passing before God's Son to be recognized individually as accepted for Heaven or consigned to Hell. Instead, the terminating episode of God's plan must simply mean that a perfected or near-perfected number of a final generation will find themselves living in an extended status of earthly longevity, to comprise a group whose souls-with-bodies will be taken directly to Heaven, while the others of the same generation will meet earthly death with their souls going to Hell, self-judged to need its second stage of training.

Thus, our logic rejects on several grounds the concept that there will be a final judging of both "the quick and the dead," a concept which has been based on an erroneous supposition that most human souls will have been kept either in Hell or in a "Limbo" pending an ultimate time of judgment. To the contrary, all souls must go to Heaven as soon as they become qualified, including those that have been or will be delayed for a supplementary experience of Hell. Yet, among the holdovers in Hell at the time of the final generation on Earth, as well as among the newcomers in Hell from the final generation of our species on Earth, we can deduce that there will still be some who will need as much as a thousand years in Hell to complete their qualifying for Heaven. Yet, whatever that duration may be, its completion will surely mean that Hell itself will then be emptied.

It will be consistent to conclude, therefore, that Earth will not be emptied sooner than Hell. Hence, we deduce that the longevity of the final group on Earth will continue until Hell loses the last of its prisoners. In turn, we deduce that in that final interval Earth itself will resemble Heaven in the conduct excellence of our planet's final occupants. In other words, Earth itself will be a fit place for an interim rule by God's Son, acting as Vice Regent for his Father. Accordingly, our logic deduces -- as Christian tradition likewise has held -- that God's Son will indeed rule Earth for a symbolic Thousand Years, corresponding to the final clean-up period of Hell.

Now, up to this point our study has been arriving at theological conclusions independently from the teachings of any religion. In contrast, we shall begin in the following chapter to show how our independent conclusions are mutually corroborative with the principal elements of Biblical history. Thus, we shall then identify God's Son as the person who was known on Earth by the name of Jesus.

However, by now pre-stating that identification, we can immediately perceive the principal reasons that God's Son -- Jesus -- will surely make a Second Coming to Earth to rule the final generation of our species. One reason will be that such a stage of advancement by humanity will deservedly be an occasion of vast rejoicing, a momentous achievement in cosmic history, and thus will be a period well worthy of such a visit. Another reason will be that the advancement of our species will manifest a personal triumph for Jesus himself; it will be a confirmation of the success of his personal participation in the progress of our species from its original animalism to become culminations of the divinely-aided cosmic evolutionary process. Our third reason is, of course, that this period of final transition will need to be supervised in a manner requiring the presence of God's Son.

The anticipated abandonment of Earth and Hell is, however, a matter that leads to still other profundities of theological and cosmological significance. Does abandonment mean that Earth and Hell will be physically destroyed? Is there any scientific certainty for a concept that the entire Universe will collapse at some distant date? Would even Heaven itself be included in such a cataclysm?

We initially respond to the foregoing questions, therefore, by noting the two opposed theories of modern science concerning the "beginning and ending" of the Cosmos. One of these holds that the Universe was created by a spontaneous "Big Bang" process, an explosion of primordial energy. This view further holds that the same event started all substance flying outward in all directions from its point of origin and that this flying-apart will ultimately reverse itself so that at some uncertain future time all substance will collide, whereupon all substance will be returned to a condition of formless heat and energy. The alternative position of other cosmologists includes the view that new substance is continuously being manufactured in a spontaneous process to counterbalance an equally continuous process of substance destruction, so that a "Steady State" of the Universe will be preserved forever.

Thus, a question confronting cosmology and theology is whether God can or will exercise any influence relating to one or the other of such cosmic conditions. For instance, when Jesus was speaking of his returning to Earth, was he alluding to the "Big Bang" principle when he spoke of a condition in which "the Sun shall be darkened . . . . and the stars of the heavens shall fall?" Obviously, he was making it clear that some major cosmic disturbances will occur to mark his Second Coming. Moreover, he added emphasis to his allusion by asserting that "of that day and that hour knoweth no man, no, not the angels which are in Heaven, neither the Son, but (only) the Father."

Accordingly, this three-chapter preliminary portion of our study is left with a conclusion that certain cosmic disturbances will surely occur -- at least in our solar system -- at a time related to a Second Coming of Christ.

Likewise, we are left with a conclusion that portions of the Big Bang theory are correct to the extent that an ultimate fusion of all substance might occur if the Universe were subject to no other control than the "blindness" of its own forces. But beyond that potential our logic comes up with a modifying conclusion. This takes into consideration the ability even of Man to harness the limitless power of nuclear fusion and fission, and the certainty that the omniscient God has a vastly greater ability than Man for the control and direction of such forces. Also, it takes into consideration the fact that God's desire of love must inevitably seek the preservation of the perfected life within the Universe by preventing, if it is possible to do so, the destruction of the structure of substance which are essential for the perfected organisms of the Cosmos to be able to survive.

Hence, by joining the theory of a cosmic tendency toward an ultimate destruction of substance with the facts of God's inevitable desire and know-how to oppose such destruction, we complete this three-chapter beginning portion of our study by arriving at an "ultimate" conclusion: that the omniscient and omnipotent Deity of the Cosmos is already harnessing its forces to preserve it in a Steady State, thereby to prevent a totality of destruction by a Big Bang process -- at least to the extent of making it certain that Heaven itself will endure forever.

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