In Figure 24 I present an overall schema for life and death—and for reincarnation as well.

In frame S, note that physical body A has a coherent crosstalk link with the entire frame Sⁿ. A-Sⁿ thus constitutes a living biological system; in this case, let us say, a human being. Likewise, B and S^j have established a coherent crosstalk loop. B-S^j thus also constitutes a living biological system; in this case, let us say, an opossum. These two examples are incarnated living systems (incarnated minds).

At any rate, let us now examine body C and hyperworld S^k, which formerly were one-to-one coherent in crosstalk, but are no longer so. C represents, let us suppose, the body of a frontiersman in 1830 who has received an Indian arrow in his breast, piercing the heart and destroying the ability of the body to coordinate the c_i to each other and to the inceptive channel from S^k. With the loss of coherence, noise begins to destroy the channel; thus S^k is now a "disembodied mind," and C starts to become a decaying corpse. The various c_i of course lose coherence at differing rates, and so the fine structure channels to the s^k also lose coherence at differing rates.

Finally all c_i - s^k coherence is lost, and the frontiersman is then "dead." The mind S^k is now disembodied—and also probably quite disturbed or "noisy" because of the variance in disintegration of the c_i - s^k  loops. One might say that the mind is somewhat "detuned" by the whole affair. However, "death," in the sense of total loss of mind and personality, has most certainly not occurred. All that has occurred is a lapse into a disembodied, and perhaps somewhat confused, state.

And the disembodied mind finds itself in its own deep, unconscious world constructs. If a person has been unconsciously Christian in a very deep, fundamentalist sense, and in his own mind has also been a "sinner deserving of hell," then he will actually "lift up his eyes in hell," in his own world tuning. And that world will be physical and real—as real and physical as this one—but it will operate by different physical laws, just as dreams operate by different physical laws. These relations and laws are prescribed by the person, either consciously or unconsciously. The devout Mohammedan is quite likely to find himself after "death" in the delightfully chauvinistic paradise he believes in.

And the ancient Tibetan practice of giving instructions to the deceased as to what to expect and where to go is also relevant, for during the time that the major channel C- S^k is lost but many of the c_i - s^k  are still functioning, the deceased is still in contact with frame S and can heed those instructions.

So reincarnation has a place in my schema. We will see, however, that it differs slightly from the classical concept, because with developmental work the frontiersman can change the makeup of S^k and thus his predisposed tuning. Changing the tuning also causes rotational displacement of S^k among the infinity of infinities of mind worlds available. Thus the past can be changed; in fact a person can change who he is the reincarnation of, simply by changing his mind tuning with enough development. Therefore more than one living person can be, for example, the reincarnation of Napoleon.

And in fact the cycle of rebirth can be broken completely—simply by dying with a totally detached mental framework. The cessation of all tuning attachment results in a broadened S^k, which now is structureless, hence all-structured and part of universal Godness.

But the major point is that all this can be modeled physically. And there is only life; absence from one place still leaves presence in another. Absence from any and every one place exclusively leaves presence at all places, each nonexclusively.

Death, where is thy sting?

In diagram B, we observe this process a little more closely. Here, the shorter straight vertical arrows are virtual state changes kindled from the opposing frame. The longer straight vertical arrows represent observable quantized change in the particular frame, these changes being produced by ordinary inert physics laws. The curved double-lined arrows represent quantized change kindled into the frame from the coherently superposed virtual changes that have steadily been kindled there.

Thus there is a kindling time delay in the causal S frame before will or intent sets of changes from the mind-frame S³ can induce an input into the physical body of the biosystem. Correspondingly, there is a kindling time delay before a perceptual change in S³ from the changes in S can occur.

The horizontal arrows represent the flow or flux of kindling crosstalk between the two frames. It can be seen from this diagram that consciousness—the thread of the relation between consecutive changes in the two respective frames—and time are identical. (Recall that each inert physical change in S that is not kindled from S³ is actually randomly kindled from all the other mind-frames.) Thus time and mind are identical. Consciousness is simply the functioning of coherent cross-talk between a mind frame and a physical body in frame S. Further, each biosystem's consciousness has all other consciousnesses interwoven with it. The other living consciousnesses input into other physical bodies in frame S, and these physical bodies interact in frame S. The other dead consciousnesses input into frame S —into each body as well as into all other inert matter—in a noncoherent, randomized manner. Thus the entire universe of universes is totally in communication with each part of itself, continually.

In diagram C, I show that incepting a change from pure causality changes the past; in this case, the past is causally inferred or projected backward from the new vectorial direction. However, because inception into frame S is a very small effect, the biosystem's change of its past is so slight that normally it is not noticed. Inception of course also changes the future slightly.