|[The essay below was first published in the e-list Meta-Reiterations,
in May 2000. In this piece, Stan introduces a possible mechanism
for the survival of aspects of the soul beyond physical death . --Cynthia
If we and all things in life (which may include the entire universe)
are formed in the "image of God," then this image, whatever it is, or however
it might be approached, would be the "fractal module" and/or "common ground"
of all being. This may be a big "if", but it is not unreasonable
that this is what we have in common with an electron or a photon, for example.
So, we can examine what happens with "simple" entities, and then see how
this applies to us. The model of this "simple" entity in the Meru
hypothesis is "naked recursion" in the form of an idealized "hand", taken
from idealized cosmic "fruit" (see the poster, "A Model of Continuous Creation,"
The Kabbalistic model claims that God can be known as Ain Sof (also
known as Sophia, Sufi, and Sufah). One of the first "images" of Ain
Sof is Adam Kadmon, the primordial male/female human. Adam Kadmon
is the archetype for Adam and Eve. In the garden, Adam and Eve become
self-aware, and their objective and subjective natures separate into the
external and internal world.
The Source is non-dualistic, but our incarnation is dualistic, and the
first distinction, the letter Bet at the beginning of the Torah, establishes
the archetype of distinction between inside and outside, from which all
dualism, and all dualistic views, flow. The Sh'ma (the "credo" of
Judaism: "Hear, O Israel, the Lord our God, the Lord is One"), from Deuteronomy,
tells us that Hashem-Elokim (YH-VH / Lord - Elo-him / God)
is Echod (exquisite _non-dualistic_ Unity). All-There-Is in the Universe
is identified with Elokim, and the Singularity of our conscious experience
is identified with Hashem. Elokim creates the world at the beginning
of Genesis, but Hashem orders Adam and Eve around in the garden.
Put simply, our inner consciousness feels wave-like and continuous,
and our objective knowledge of the world appears to be made up of discrete
parts. The separation of our being into objective and subjective
leaves us with a "skin" between the two (which is what Adam and Eve come
to realize, after they establish their personal will as separate from the
Will of God).
So, our skin incarnates the separation between objective and subjective,
between particle and wave; and we experience Hashem in our minds, and Elokim
in the world.
Now, we know what happens when an electron hits a physical barrier that
it cannot cross. Wave-particle duality insists that the particle
aspect of the electron cannot cross the barrier, but that the wave aspect
of the electron can "tunnel" through. Much physics is based on this
"tunneling," and it has been completely confirmed by experiments and wide
If our bodies and the physical world are particle-like, then our bodies,
like the electron, cannot cross physical obstacles or limits. Just
like the electron hitting a physical barrier, when our body meets the physical
barrier of its own deterioration, it cannot cross. Our bodies, like
the electron, do not survive to reach the other side.
But since Eden, we have a dual nature which is comparable to the dual
nature of the electron. While our ego structures, which are identified
with our bodies, cannot cross the barrier, the rest of our being which
is not ego-centric, such as our character and our altruism and our honesty,
and our ability to yield, can, like the wave-like aspect of the electron,
cross physical barriers. I don't know of any religious tradition
that does not advocate character building and altruistic, non-ego-centric
behavior. Persons who have not had personal transcendent experiences
are admonished to be loving, honest, and egoless, and persons who have
had personal transcendent experiences have these traits naturally as a
result of their experience.
If our religious traditions embody an objective science of consciousness,
then their teaching of love and honesty and selflessness may be evidence
of that science, because objectively (at least in the case of the electron)
this is how to cross an impossible/impassable physical barrier and gain
immortality. The presence of the Ain Sof / Adam Kadmon model is evidence
of this, because Ain Sof and Adam Kadmon take the same topological form
as, for example, electrons or photons (see "The Reflexive Universe," by
Arthur M. Young). (There are variations in how the elements of the
model are assembled, and these lead to the different sorts of subatomic
particles -- fermions, such as electrons, are different from bosons, such
as photons -- but they all make use of the same elements.)
So, when an electron-particle approaches a physical barrier that it
cannot cross, it doesn't cross. Instead, its complementary wave-like
nature "tunnels" through. If the wave aspect of the electron that
makes it through the barrier is sufficiently coherent, then a new particle-like
electron appears on the other side of the barrier.
Metaphorically, if we are formed in the "image" of God (Ain Sof) that
is both Singular (particle-like) and Whole (wave-like), then Adam Kadmon
is strung out on an "earth-plane" between inner and outer, and electrons
exist on the physical plane between wave-like and particle-like.
If this understanding of the complementarity principle was explicitly known
to the sages of our great faiths, then it is likely one of the most important
reasons why our great faiths teach that we can be immortal. There's
no way to know if the metaphor is physically true, because outside of the
ego-death experience, which may or may not be similar to real death, no
one knows if it's possible for consciousness to survive death, and/or for
a dead body to be resurrected.