'GIVING UP THE GHOST'

1. The cessation of cardiac functioning at death causes the lungs to stop breathing, and in breathing one's last breath it could be said that one had 'given up the ghost'.

2. But this 'ghost', one's last breath, is commensurate with the spirit or, more specifically, with the Holy Spirit of Heaven, which is spirit that is affiliated to the air, whether externally, as airwaves, or internally, as breath.

3. Hence, at death, one ceases to breathe, and the breath, or holy order of spirit, returns to the air, the surrounding atmosphere, wherein it is duly absorbed and dissipated.

4. But this 'giving up the ghost' is not commensurate with the soul, since the self is still intact, but only with the departure of metaphysical selflessness, that third-rate order of spirit which has been identified with the breath.

5. Thus although the Holy Spirit ... has departed, the soul remains or, more correctly, the self remains in situ as central nervous system, albeit without three of its principal ingredients, viz. the physiological id, the psychological ego and (in relation to the breath) the psycho-eccentric mind, the quantified self of superconsciousness.

6. In short, death takes away the necessity of both unconscious and conscious/superconscious manipulation of bodily organs, and without either an id or an ego/mind ... the self is reduced to that which is most germane to itself, viz. the soul.

7. Thus one comes, at death, 'face to face' with the core of the self, since there is no longer, to all intents and purposes, an id, an ego, or a mind in existence vis-à-vis the somatic not-selves and their psychesomatic complements in the various manifestations of spirit.

8. Now this accommodation with the core of the self may well seem like an inner light, since the central nervous system is composed of a myriad nerve fibres which, as the centre of nervous impulses, would be likely to incandesce as they coalesced in the process of withdrawing from bodily concerns.

9. But this inner light would not be something taking place in the brain, which is simply one of a number of not-selves, but within the self, so that as one withdrew from the body into the central nervous system, one would become increasingly aware of it precisely because it was inseparable from oneself as self.

10. In other words, there would be no distinction or differentiation between the self and the inner light, because the inner light is the self in its most essential mode, the mode of the soul.

11. But not all souls are the same, any more than all central nervous systems are equal, and therefore it is likely that the inner light would have a tone or tint peculiar to itself as a particular kind of soul, be it metachemical and loving, chemical and proud, physical and pleasurable, or metaphysical and joyful.

12. Thus the colour, to put it crudely, of the inner light, the soul, would differ according to the type of self to which it was affiliated, be that self objective and female or subjective and male, whether in noumenal or in phenomenal terms.

13. I tend to the view that the metachemical axis of space-time devolution descends from silver to red, as from the eyes to the heart, whereas the metaphysical axis of time-space evolution ascends from gold (or yellow) to purple, as from the ears to the lungs.

14. Likewise I incline to the view that the chemical axis of volume-mass devolution descends from orange to blue, as from the tongue to the womb, whereas the physical axis of mass-volume evolution ascends from brown to green, as from the flesh to the brain.

15. I do not, of course, intend to suggest an exact colour correlation between the aforementioned noumenal and phenomenal axes and the organs of sensuality and/or sensibility to which I have referred, but am simply interested in reaffirming the axial parallels which I hold to exist on such a basis.

16. Even on a planar basis, the basis of each elemental plane considered separately, one could distinguish, within an objective/subjective antithesis, the alpha and omega of silver and purple with regard to space and of orange and green with regard to volume from the omega and alpha, within a subjective/objective antithesis, of brown and blue with regard to mass and of gold and red with regard to time.

17. However that may be, I do not doubt that the female central nervous system would be partial, in its objectivity, to tints of soul in both sensuality and sensibility which differed from those of the male nervous system, so that neither on a gender nor on a genetic basis would it be likely that a uniform tint was applicable to all central nervous systems, irrespective of these factors.

18. Thus it could only be that, even with their negative counterparts excluded from consideration at this point, different types of positive afterlife experience would have a corresponding tint or tone relevant to the type of central nervous system responsible for them, and that no 'equality of souls' could therefore be inferred.

19. In fact, even in positive contexts, some souls would be in the Hell of metachemical space or time, some souls in the purgatory of chemical volume or mass, some souls in the earth of physical mass or volume, and some souls in the Heaven of metaphysical time or space, depending, in each case, on whether sensuality or sensibility was most characteristic of each type of central nervous system.

20. And, in terms of colour, this does mean that whereas silver or red would characterize metachemical soul and orange or blue its chemical counterpart, brown or green would characterize physical soul and gold or purple its metaphysical counterpart.

21. Thus the Afterlife would give one confirmation, if ever one needed it, of the type of soul experience peculiar to one's particular type of self, or central nervous system, so that one would automatically 'know' whether one was in Heaven, Hell, purgatory, or the earth.

22. And, knowing such, one would be experiencing, as soul, a corresponding degree of joy, love, pride, or pleasure, as the case may be, though on a more refined basis than anything one could have known in life.

23. And be experiencing it permanently, as a consistent condition, rather than intermittently, as in life, until such time as advanced decomposition of the self, as of the body in general, put a halt to such 'Eternal Life' by effectively reducing everything to 'dust and ashes'.

24. Yet there are those who, fearing that the negativity of their modernist lifestyles would not conduce toward anything overly positive in the grave in any case, would be only too literally partial to 'dust and ashes', through recourse to cremation, as if to shorten or pre-empt the negative experiences of their heathenistic souls or to prove to themselves that the Afterlife was a Christian redundancy and/or superstition anyway, since, so far as they were concerned, loss of consciousness was all there is to dying.

25. Such 'modern-all-too-modern' people usually tend not to believe in an Afterlife anyway, largely because they are less positive than negative, less supreme than primal, given, in typically twentieth-century fashion, to the worship of the inorganic rather than to the worship of the organic.

26. It is as though they were more cosmic or geologic, depending on their class, than universal or personal, more creatures of the various orders of antiself vis-à-vis not-antiself and antiselflessness, so to speak, than of self vis-à-vis not-self and selflessness.

27. Where metachemistry is concerned, space-time devolution is for them more stellar to Venusian in the negativity of inorganic primacy than eyes to heart in the positivity of organic supremacy, and consequently life is correspondingly more ugliness and hatred than beauty and love.

28. Where chemistry is concerned, volume-mass devolution is for them more lunar to oceanic in the negativity of inorganic primacy than tongue to womb in the positivity of organic supremacy, and consequently life is correspondingly more weakness and humility, if not humiliation, than strength and pride.

29. Where physics is concerned, mass-volume evolution is for them more terrestrial to Martian in the negativity of inorganic primacy than phallus to brain in the positivity of organic supremacy, and consequently life is correspondingly more ignorance and pain than knowledge and pleasure.

30. Where metaphysics is concerned, time-space evolution is for them more solar to Saturnian in the negativity of inorganic primacy than ears to lungs in the positivity of organic supremacy, and consequently life is correspondingly more falsity and woe than truth and joy.

31. I do not envy these 'modern people', these anti-religious zealots of science and politics, for they die as they had lived, as so much heathenistic trash with disposable corpses and disposable souls!

32. But even if time cannot be reversed, evolution presses on, and one day, I am confident, supremacy will be back on the agenda, but with a Superchristian vengeance, a resolve, I mean, to encourage and indefinitely prolong afterlife experiences through extensive and/or intensive recourse to advanced technology.

33. For an Afterlife that didn't cease, like the Christian 'life in death' of the grave, but continued for ever ... is only possible, it seems to me, on the basis of the artificial transmutation of mankind in the centuries to come, so that not only are the Heathen and Superheathen 'Afterdeaths', the afterdeaths of cryogenic freezing and of crematorial burning, overhauled and consigned to the 'rubbish heap of Antichristian history', but the Christian Afterlife is itself eclipsed by that which would be truly eternal - the Superchristian Afterlife of 'Kingdom Come'.