LIFE AFTER DEATH

1. The 'life' after death is the life of the self as central nervous system brought 'face to face' with itself as soul.

2. For when the self, considered physiologically, has nothing further to do in relation to the not-selves and/or complementary manifestations of selflessness to which, in psychological mode, it is ordinarily committed, it can only turn inwards, as to what is most germane to itself.

3. Thus when there is no need of or cause for the ego to concern itself with the functioning of bodily organs and their psychesomatic extrapolations, the ego ceases to exist, and one is left with the self in and of itself, not so much impulsively, through instinctual physiology, as soulfully, through emotional psyche.

4. For the soul is as far removed from the id, the self as impulsive physiology, as it is possible to be, and thus is that which is omega-most in the self, the centre or core of the self conceived psychocentrically.

5. Ordinarily one only achieves an accommodation with the soul, with emotional psychocentricity, on an intermittent and therefore imperfect basis, since the central nervous system is primarily concerned with the body and its various organs, as already noted.

6. In death, however, the accommodation with the soul is permanent and therefore perfect, insofar as there are no longer any bodily distractions for the self to concern itself with either impulsively, through the self as id, or consciously, through the self as ego.

7. Thus there is a sense in which death brings one 'face to face' with the self-as-soul to such an extent that it is feasible to equate this permanent condition with a sort of Eternity, even though the actual condition of self-absorption only lasts for a specific duration ... commensurate with the absence of extensive and/or intensive decomposition of one's corpse.

8. For extensive and/or intensive decomposition would ultimately effect the central nervous system no less than the bodily organs in general, thereby eroding such self-absorption as death had made possible.

9. Therefore the 'life-in-death' of the grave is not eternal in the sense of lasting for ever, beyond the decay of the corpse, but is perfect only in the somewhat narrower sense of being a permanent condition rather than an intermittent one.

10. Yet even in death there would surely be a gender-based distinction between how the central nervous system is experienced by female corpses and how it is experienced by male corpses, with due objective vis-à-vis subjective implications respectively.

11. Even genetic factors have to be taken into account with death, since it is unlikely that people normally accustomed to metachemical and/or chemical manifestations of the soul in life would experience the self in exactly the same way as those for whom physical and/or metaphysical manifestations of soul were or had been the habitual norm.

12. I fancy that as one had lived in life, so one would 'live again' in death, with positive distinctions, where applicable, between a loving relationship to self (noumenal), a proud relationship to self (phenomenal), a pleasurable relationship to self (phenomenal), and a joyful relationship to self (noumenal).

13. Hence when both gender and genetics have been taken into account, it would seem that the Afterlife is no more reflective of an 'equality of all souls' than life itself, insofar as there are different types of central nervous system with correspondingly different kinds of emotional experience as a prevailing norm.

14. Yet even those kinds of emotional experience which are less than holy, whether because they were earthy or purgatorial or hellish, would be of an altogether purer and finer order in the grave than ever they had been in life, when the soul had to contend with competition from the ego and the ego, in turn, had to contend with competition from the id, which is the self's impulsive approach to bodily management.

15. In fact, I happen to believe that, although both the id and the ego play a part in managing the body, females are more disposed to id-based impulsiveness than males, and accordingly tend to rely on the id to manipulate bodily organs to a greater extent than their male counterparts, who prefer, as a rule, the gentler or more indirect path of ... psychological manipulation through egocentric consciousness.

16. Although I have no doubt that females sometimes use the ego and males the id, I incline to the view that females prefer, when possible, the direct path of manipulation in which nervous physiology is instinctively applied to somatic physiology, with greater emphasis, as a rule, on the objective organs of sensuality and sensibility than on their subjective counterparts.

17. For it is the objective organs which, being female, are more attuned to impulsive manipulation by the id, the physiological instinct of the central nervous system, than their subjective counterparts, and therefore it is feasible for females to by-pass the ego - much less subjective as theirs happens to be anyway - in order to maximize the effectiveness with which they are able to manipulate the, in particular, objective organs of sensuality and sensibility to their powerful and/or glorious advantage.

18. However, even if males are more disposed to consciously rather than impulsively manipulate the various not-selves to which they relate, and all because that which, being subjective and male, tends to work better when consciously manipulated or to require conscious manipulation, as the case may be, they still find themselves in a position whereby the very fact of having to manipulate bodily organs detracts from the calibre of mind and/or soul to which, in superconscious and subconscious terms, all egocentricity ultimately leads, and leads, be it remembered, on an intermittent, as opposed to a permanent, basis.

19. More consciously rational and correspondingly less unconsciously instinctual than females they may be, but even males do not obtain in life the sort of soulful purity which only death can bring to light, and therefore it must be said that, so far as the life of the soul is concerned, it is death which grants to the self its maximum self-realization.

20. All life can do, on the other hand, is enable one, within certain predetermined gender and/or genetic boundaries, to cultivate one kind of soul rather than another, and thereby condition oneself, in advance, for the type of afterlife experience which most corresponds to that particular kind of soul, be it metachemical, chemical, physical, or metaphysical. For as one had lived in life, so shall one live again in death, albeit on a purer and more permanent (eternal) basis.