All Souls' Day 2024 – Prime Minister's statement
Greetings from the Kingdom of Curimae. Every October and November, we visit cemeteries or graveyards to look at our loved ones or sometimes to allow the reaction of grief to occur to ensure faster healing. Also, when our loved ones leave this universe—i.e. “to die”—we bury them according to our local culture. For example, when we (the observers) and the subject of the necrological agenda are Christian, we bury them in a Christian cemetery. Conversely, when we and the subject are Asian, we bury them in an Asian cemetery; notice the Chinese cemeteries.
Death is the most serious issue in human philosophy. Various philosophies, doctrines, belief systems, and worldviews offer radically different explanations on what happens after someone or some other living entity leaves this universe. The dominant materialistic worldview teaches that death is final and that nothing happens after the day the subject leaves this universe. That being the case, it is little surprise that people cry when someone “passes away.” But I must remind you that crying or grief upon death is also a Western idea. In Asian cultures, which are more likely to believe in reincarnation and challenge the doctrine of the “finality of death,” death is viewed as a transition from one universe to another universe. In Asian countries, it is more common to encounter reports of people stating that they have previous lives. Many of their descriptions of previous lives accurately refer to the lives of the people who have left this universe.
In the 21st century Western world, there is an emerging view among scholars that death is a form of voyage from one universe to another universe. Renowned American scientist Robert Lanza proposed the theory of biocentrism, which states that death is that form of inter-universal voyage. Robert Lanza published many articles challenging the mechanistic view of life. When you search “Robert Lanza,” you will see articles and statements that support the idea of reincarnation and immortality being an integral part of reality. Meanwhile, in the 1990s, a group of volunteers in Scole, England conducted a series of experiments that demonstrated the reality of the afterlife. The facility was a good place to conduct conversations with people outside this universe because it was almost free from outside radiation. The voices from departed spirits, when recorded with ordinary audio equipment, were as clear as the voices of the people in this universe. Attempts by materialists and pseudoskeptics to debunk the Scole experiments leave huge remainders that imply that their worldviews are too narrow to downright misguided. From those experiments, it is possible to communicate or interact with people existing in another universe, mostly those whom we consider to “have passed away.”
When someone announces that a person dies, I don’t react with “condolence.” Instead, I comment with “posthumous congratulations.” At many funerals, I play lively music such as VideoHelper’s Hammer of Triumph or United in Triumph. I consider death to be just a trip from one world to another. Death is a process in which someone or something’s “essence” or “consciousness” leaves one universe and then enters another universe. Immortality is an integral feature of reality. The first law of thermodynamics states that everything is conserved and changes forms; applying this to practical life, there is no true creation or destruction, only conversion and discovery. This law implies that death is a form of change, not a final event. We will always exist in some form and in some universe. Nothingness is a rhetorical device; ironically, defining “nothing” requires the existence of “something.” Life is eternal. Immortality is the reality. Death is a bookmark in the vast library that is life.
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