On Time and Death


  1. Time is entirely dependent on movement.
  2. Space is entirely dependent on outward movement, from a non-space-time origin to the dimensions resulting from outward movement.
  3. If there is no movement, there is no space and no time. Even if there had been movement, and thus space-time, when movement stops, our ability to comprehend it will cease also.
  4. Our experience and comprehension of space and time is based on the regular occurrence of natural movement, the repetition of movement: the cycle of the sun, and the cycles of the moon, the length of the day, the steadiness of the resting heartbeat.
  5. If movement were chaotic, and irregular: a stream of ever changing movement, we would not be able to measure or comprehend duration, because a sense of duration depends on the yardstick of regularity. Without being able to measure duration, we would not have a sense of space either.
  6. If there were no movement at all, there would be nothing to compare with anything else, nothing to measure, and thus there would effectively be no time. Non-time cannot be comprehended, but it can be experienced as infinity.

Time and Death

  1. Towards the point of death, human body functions slow down. As functions slow down, the sense of time changes. The sense of time speeds up, relative to the slowing of psycho-physical functions.
  2. But concurrently with this effect, the innate sense of time slows as well, relative to the speeding up of the dying psyche’s experience of phenomena.
  3. Which is why those reaching the point of death seem to experience everything (“my whole life raced before my eyes”), as well as sense of “timelessness.”
  4. At the ultimate moment of human life, the last microsecond of consciousness everything is experienced, and it is experienced infinitely.
  5. The nature of this total and infinite experience depends on the psyche either accepting everything experienced, or resisting something that has been or is being experienced.
  6. This is the difference between the “yes” of “heaven”, and the “no” of “hell”.

My personal take on point 6, is that everyone gets to experience the “yes” at the very end, even the “worst” humans.

Why do I think this? People who subscribe to religious belief have their own ways of explaining this: redemption after a single life, the final end to the cycle of illusion after many lives, and so on.


  1. Having been invited to stand outside and embrace the entirety of existence, which is huge, but also, infinitely small, (the universe is space, but this dimensional space is contained within “no space”) and
  2. having observed dispassionately the entire workings of what we consider good and evil – and in my experience, on approaching the experience one fights against it, thinking “I cannot be dispassionate in the face of evil and suffering and I fear the moral outcome of being so”, but then the experience is granted again, and one allows oneself to say “yes” to the unity of all experience – then,
  3. everything we so rightly as humans judge as good and bad (we must, innately make these distinctions, in order to be human), is, at a non-human level, seen as the “way things are.” Not seen coldly, but seen with an accepting but non-emotive empathy.
  4. So, as our human existence slips away, we experience an infinite moment of this unbound acceptance.

Note: The approach to this experience is terrifying in its implications for a human mind. The experience itself is inexpressible other than in vague terms, and whilst still being alive, on returning to normal human consciousness, shattering to contemplate after it has passed.


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