EX@BEYOND RELIGIONS (SUPERRELIGION)

BEYOND RELIGIONS (SUPERRELIGION)

THESE BOOKS

    This "BEYOND RELIGIONS (SUPERRELIGION)" will be called "This Book", and in this book, thie book, "EXISTENCE AND LIBERTY", "THE DETAILS OF EXISTENCE AND LIBERTY", "SEPARATING EACH STATE POWER INTO THE TWO SYSTEMS OF THE SYSTEM OF THE RULE OF LAW PROTECTING LIBERAL RIGHTS AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS", "SENSATIONS AND RECOLLECTIONS OF IMAGES", "EGOS AND THEIR TENDENCIES", "FACING TENDENCIES FALLING INTO A VICIOUS CIRCLE" can be called "These Books."
    The first part of "EXISTENCE AND LIBERTY" is practically proposing the way to transcend religions. Therefore this book is much the same as that part.

    In order not to cause unnecessary disputes, religions need to be clearly defined. They can be defined as things which premise the existence of what transcend this real world and which propose to us and sometimes enforce on us in some ways for individuals and groups to live and die, and to exist and function on the ground of those which transcend this real world. Those which transcend this real world and those which are based on them cannot help going arbitrary and cannot help becoming particular to each religion. Therefore religions cannot propose the ways to live or die, or exist or function of not only all but also many of the individuals and groups on the earth. The ways to enable existence, liberty, and the compatibility of them need to be understood to some extent by a lot of them, and religions cannot propose those ways. If some religions should try to propose and propagate those ways, they would cause unnecessary conflicts between religions, between groups, between individals, and between religions, groups, and individuals, and even the existence of living things including human beings may be endangered.
    Therefore the ways to make existence and liberty compatible need to be proposed without religions. Such a rule will be observed throughout these books.
    However, each of us, human beings, has the anxiety about the self's dying sooner or later. That anxiety is the most intense pain of all emotions. The desire to make the self eternal is formed by that anxiety. Then, a lot of human beings sometimes try to leave their glory or honor in the history. Some of them sometimes try to acquire some powers and perform something great. Even without such motivations, powers are attractive. Such powers include armed forces and money. Thus, the struggle for powers go fierce. Such struggle for powers leads to arms expansion, wars, autocracy, totalitarianism, the formation and expansion of military-civilian-academic-industrial complexes, the research and development of totally destructive means, and so forth and endanger even human beings' existence and liberty. Therefore, in order to make existence and liberty compatible, we also need to reduce the anxiety about the self's dying sooner or later and to reduce or satisfy the desire to make the self eternal. In addition, reducing pain including that anxiety is itself a purpose.
    From the beginning, religions existed in order to reduce that anxiety and to reduce or satisfy that desire, didn't they? However, they could not do those, could they? Nonetheless, certainly, it has seemed that religions have been the fittest to do those. There will remain the question if those can be done without religions.
    In addition, there will remain the assertion that we need not only the way to make existence and liberty compatible but also something else which can be shared by many individuals and groups and the question if we can propose such ways without religions.
    However, we can propose those ways and even the way to reduce the anxiety about the self's dying sooner or later and to reduce or satisfy the desire to make the self eternal without religions. First, we will do those.

THE OUTLINE OF THE WAY TO REDUCE THE ANXIETY ABOUT THE SELF'S DYING SOONER OR LATER

    The following is often said. "Animals live, die, live, and repeat the same. This repetition of life and death is the same as each animal having memory lives forever with the loss of memory and the loss of individuality repeated. As for each animal without memory, this repetition of life and death is the same as it lives forever with only the loss of individuality repeated. That is, each of us lives forever with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while we replace one another. If the living things on the earth should be extinguished, in the space which has endless space and time, what are similar to the animals with or without memory on the earth are generated and do evolve, and each of them lives with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while they replace one another. When you know the above, the anxiety about the self's dying sooner or later is sure to disappear." is often said. After all, that is right. Nonetheless, that anxiety is hardly reduced. Why?
    In that anxiety, most of us attempt to make this, particular, my self eternal. However, all of us know that it is absolutely impossible. All the same, most of us attempt it. As a result, most of us feel that the self is the only existence and irreplaceable and that there is infinite time and space after the self's death. Therefore that anxiety becomes far more absolute than fierce. In order to reduce that anxiety, first, each of us needs to accept that this, particular, my self dies sooner or later. Let us grieve and fear it. Let us give up such ideas that there are Heaven, Hell, or eternal souls or spirits. Even thereafter, there is not this, particular, my self but the self in general, isn't there? The self is replaceable, isn't it?
    However, there is a cover which make it hard for us to see that replaceability. For example, there is an illusion like "the things which are appearing to me are not appearing to you. The things which are appearing to you are not appearing to me. I can make sure that the things appearing to me at present exist. I cannot make sure that the things appearing to you at present exist. There are unsurpassable walls between things appearing to each of us at the then present. Each of us is completely confined into things appearing to each of us at the then present. Thus, each of us is completely isolated. Thus, we cannot replace one another." When that illusion is wiped out, that anxiety will be reduced. In order to wipe out that illusion, we need to know the outline of mental phenomena, that is, appearing things.

THINGS APPEARING AS MENTAL PHENOMENA

    Material things, material functions, bodies, bodily functions, nervous systems, nervous functions, neurons, neurons' excitements and transmissions, molecules, atoms, nuclei, neutrons, protons, electrons, universal gravitation, electrostatic force, magnetic force, and so forth can be called "Things in Themselves." In contrast, sights, sounds, smells, dizziness, tastes, pain, hotness, coldness, palpitation, dyspnea, hunger, thirst, nausea, images, ideas, and so forth can be called "Things Appearing as Mental Phenomena," Things Appearing as Phenomena, Appearing Things, Mental Phenomena, or Phenomena. These books need to distinguish things appearing to me, things appearing to you, things which appeared in the past, things which will appear in the future, things appearing to me at present, things appearing to each of us at the then present, and so forth. Only the words like the things appearing to me at the present which are modified with adjective or adverbial phrases or clauses or where the tenses of verbs are changed can distinguish such things. Therefore these books will use such words more often than those of phenomena, mental phenomena, and so forth. In addition, an appearing thing's existing or being premised to exist can be called the thing's "Appearing." For example, the sights of my personal computer, my hands striking its keyboard, my desk, the walls, and the windows are appearing on a visual sensation, the sound of striking the keyboard is appearing on an auditory sensation, feeling of the keyboard is appearing on a somatic sensation, moderate hunger is appearing on an autonomic sensation, to me, who am one of the writers of this book, at present. Things excluding time and space are completely divided into things in themselves and things appearing as mental phenomena. That is, there are no remains or overlaps after they are divided. As far as time and space are concerned, they cannot be divided into two groups in the same way as was explained above.
    Now, the only one thing can make sure that the only one group of things exists at the only one time. For example, the sights of my personal computer, my hands striking its keyboard, my desk, the walls, and the windows are appearing on a visual sensation, the sound of striking the keyboard is appearing on an auditory sensation, the touch of the keyboard is appearing on a somatic sensation, moderate hunger is appearing on an autonomic sensation, to me, who am one of the writers of this book, at present, and I can make sure that those sights, sound, touch, and feeling exist. In that the only one thing can make sure that the only one group of things exists at the only one time, the only one thing can be called "I" or the "Ego," the only one time can be called the "Present," and the only one group of things can be called the "Things Appearing to Me at Present" or the "Group of things Appearing to Me at Present." In addition, a thing appearing to me at present's existing can be called the thing's "Appearing to Me at Present." The things appearing to me at present are included in things appearing as mental phenomena. A thing's appearing to me at present is included in the thing's appearing. I can make sure that the things appearing to me at present exist. In contrast, I cannot make sure that the other things exist. For example, there is a personal computer in front of me, and it seems that I can make sure that it exists. All the same, that thing whose existence I can make sure of is no more than its sight, that is, one of the things appearing to me at present on a visual sensation. All that I can make sure of the existence of is the things appearing to me at present.
    In the things appearing to me at present, they appear toward a point and appear with the point made an original point. For example 1, in things appearing on a visual sensation with both eyes, the direction and distance to each object and the perspective appear, and they appear with the inner place of the middle of both eyes made its original point. For example 2, in things appearing on an auditory sensation with both ears, the direction and distance of each sound source appear, and they appear with the middle of both ears made their original point. Such an original point does not appear directly but do appears behind the things appearing to me at present. Such an original point can be called the "Center of the World Appearing to Me at Present." I cannot help feeling that I am the center of the world because all the appearing things to me at present appear toward such a point and appear with such a point made an original point. It is a natural feeling and is never my arrogance. Such a feeling can be called the feeling that I am the center of the world.
    Such a center of the world is what we feel to be "I" in our daily lives more than the only one thing that can make sure that the things appearing to me at present exist which was explained above. Therefore the center of the world appearing to me at present can also be called "I."
    Because

(1) all that I can make sure of the existence of is the things appearing to me at present,

and because

(2) I cannot help feeling that I am the center of the world,

I cannot help feeling that I can neither replace others nor be replaced by others. (1)(2) also prompt the illusion of irreplaceability and increase the anxiety about the self's dying sooner or later. Thus, when we incompletely look into things appearing as mental phenomena, that illusion and that anxiety increase. How will they do when we look into them deeper?
    Now, each thing can make sure that each group of things exists at each time, or it is premised that each thing can make sure that each group of things exists at each time. For example, when you and I look at each other and talk, I can make sure that the sight of your face appearing to me at present on a visual sensation and your voice appearing to me at present on an auditory sensation exist, and it is premised that you can make sure that the sight of my face appearing to you at present on a visual sensation and my voice appearing to you at present on an auditory sensation exist. In that each thing can make sure that each group of things exists at each time or that it is premised that each thing can make sure that each group of things exists at each time, each thing can be called "Each of Us," each time can be called the "Then Present," and each group of things can be called "Things Appearing to Each of Us at the Then Present" or Each Group of Things Appearing to Each of Us at the Then Present. A thing appearing to each of us at the then present's existing or being premised to exist can be called the thing's "Appearing to Each of Us at the Then Present." Things appearing to each of us at the then present include the things appearing to me at present and are included in things appearing as mental phenomena. A thing's appearing to each of us at the then present includes the thing's appearing to me at present and is included in the thing's appearing. In addition, each of us include I, and the then present include the present. Each of us can make sure that things appearing to each of us at the then present exist or it is premised that each of us can make sure that things appearing to each of us at the then present exist.
    Concerning things appearing to each of us at the then present, in the case that they are the things appearing to me at present, no premises are necessary, and in the other case that they are things appearing to each of us at the then present, some premises are necessary. Excluding such presence or absence of premises, things appearing to each of us at the then present and what concern them are just the same as the things appearing to me at present and what concern them. That is, in things appearing to each of us at the then present, it is premised that they appear toward a point and appear with the point made an original point. Such an original point can be called the "Center of the World Appearing to Each of Us at the Then Present." It is premised that each of us cannot help feeling that each of us is the center of the world. Such feeling can be called the "feeling that each of us is the center of the world." The center of the world appearing to each of us at the then present can also be called Each of Us.
    Now, it cannot be made sure whether or not things in themselves exist. For example, the sights of my personal computer, its keyboard, my hands striking it, and so on are appearing on a visual sensation, the sound of striking it is appearing on an auditory sensation, and feeling of the keyboard is appearing on a somatic sensation, to me at present, and I can make sure that they exist, but they are no more than sights, sound, feeling, and so on, that is, things appearing as mental phenomena and are not things in themselves. No way can I make sure whether or not my personal computer, its keyboard, and so on in themselves exist. Moreover, it cannot be made sure whether or not things appearing as mental phenomena, excluding the things appearing to me at present, exist. For example, when you and I look each other and talk, I can make sure that your face appearing to me at present on a visual sensation and your voice appearing to me at present on an auditory sensation exist, but I cannot make sure whether or not my face appearing to you at present on a visual sensation or my voice appearing to you at present on an auditory sensation exists.
    However, it is premised that some things appearing as mental phenomena represent some things in themselves and that such things in themselves exist. Moreover, it is premised that things appearing as mental phenomena (excluding the things appearing to me at present) exist whether or not they represent things in themselves. As far as they are concerned, it is premised that even hallucinations, delusions, illusions, and misunderstandings exist as they are. Of course, it is premised that things appearing to each of us at the then present (excluding the things appearing to me at present) exist. For example, when you and I look at each other, I think that you can see my face like I can see yours.
    Moreover, though the following has been defined earlier, it is premised that each of us can make sure that things appearing to each of us at the then present (excluding the things appearing to me at present)　exist. For example, when you and I look at each other, I think that you can make sure that my face appearing to you at present on a visual sensation exists like I can make sure that your face appearing to me at present on a visual sensation exists.
    Moreover, it is premised that the things appearing to me at present exist continuously for a while. For example, it is premised that, from waking up in the morning till falling asleep at night, the sights of my town reflecting sunlight, living things including human beings, the setting sun, streetlights, and so forth, the sounds of cars and the voices of human beings, the images of the things which I will write in this book, and so forth have been appearing and will be appearing continuously to me who am one of the writer of this book. A group of the things appearing to me at present which are premised to exist continuously for a while can be called "Things Appearing to Me" or a Group of Things Appearing to Me. In addition, it is premised that things appearing to each of us at the then present appear in the same way. A group of things appearing to each of us at the then present which are premised to exist continuously for a while can be called "Things Appearing to Each of Us" or a Group of Things Appearing to Each of Us. For example, a group of things appearing to each diurnal animal on the earth from waking up in the morning till falling asleep at night are included in them. Things appearing to me contain the things appearing to me at present, and things appearing to each of us contain things appearing to each of us at the then present.
    In this paragraph, what is true about each of us is true about me. Therefore the explanation about me will be skipped. While each of us is in deep sleep or loss of consciousness, it is premised that nothing appearing to each of us exists. Nonetheless, as long as each of us has memory, things appearing to each of us can be looked upon as intermittent. The things appearing to each of us which can be looked upon as intermittent thus can be called Things Appearing to Each of Us, too. The same can be said about things appearing to me.
    Things appearing to me at present, things appearing to each of us at the then present, things appearing to me, things appearing to each of us as have been defined are things appearing (as mental phenomena).
    Anyway, in things appearing as mental phenomena, the time when nothing appears is nothing, and the first time when something appeared jump over the second time when nothing appears in a moment to the third time when something will appear again. The second time is nothing. As a result, the first time and the third time appear continuous. For example, if you suddenly fell into a deep sleep or loss of consciousness and suddenly woke from it, you would feel that the time of that sleep or that loss is a moment. All the same, in most cases, that sleep contains dreams or swallow sleep or that loss of consciousness accompanies gradual decrease and increase of consciousness, and so you will feel that that time is a while. Anyway, it is not so long. This is convenient in order to reduce the anxiety about the self's dying sooner or later. That is because if you die and replace an animal on a planet light years far away, the time till then is a moment.
    Moreover, it is premised that things appearing to me, including things appearing as images and things appearing on pleasure or displeasure sensations, are caused by some parts of a nervous system and their functions. Nervous systems are included in bodies, and they are included in things in themselves. For example 1, it is premised that things appearing to me on a visual sensation are caused by the neurons' excitements and transmissions from the retinae to optic nerves, to visual areas on occipital lobes, and so forth. For example 2, it is premised that things appearing to me on a somatic sensation like the pain, hotness, or coldness of the skins, bones, striated muscles, tendons, and so forth are caused by the neurons' excitements and transmissions from them, to sensory nerves, to spinal cords and brain stems, to somatosensory areas on temporal lobes, and so forth. The nervous system some parts of which and their functions are premised to cause things appearing to me can be called "My Nervous System." In addition, the individual body containing my nervous system can be called "My Body."
    All the same, even after the above things are premised, I cannot admit that my body is me. That is because I intuit that I do not exist unless the things appearing to me at present exist or unless I can make sure that the things appearing to me at present exist. Simply, I intuit that the brain death is the death. Therefore my body and things appearing to me can be called "My Self" or "Me."
     In addition, it is premised that things appearing to each of us are caused in the same way. The nervous system some parts of which are premised to cause things appearing to each of us can be called "Each Nervous System." In addition, the individual body containing each nervous system can be called "Each Body." In addition, each body and things appearing to each of us can be called "Each Self," or "Each of Us."
    So far, the following group (A) and group (B) have been distinguished.

Group (A)
I, the present, the things appearing to me at present, the center of the world appearing to me at present, that I cannot help feeling that I am the center of the world, the things appearing to me, my nervous system, my body, my self, that I can make sure that the things appearing to me at present exist.

Group (B)
each of us, the then present, things appearing to each of us at the then present, the center of the world appearing to each of us at the then present, that it is premised that each of us cannot help feeling that each of us is the center of the world, things appearing to each of us, each nervous system, each body, each self, that it is premised that each of us can make sure that things appearing to each of us at the then present exist.

Concerning them, the following can be said in a sense.

I ⊂ each of us
the present ⊂ the then present
the things appearing to me at present ⊂ things appearing to each of us at the then present
the center of the world appearing to me at present ⊂ the center of the world appearing to each of us at the then present
that I cannot help feeling that I am the center of the world ⊂ that it is premised that each of us cannot help feeling that each of us is the center of the world
the things appearing to me ⊂ things appearing to each of us
my nervous system ⊂ each nervous system
my body ⊂ each body
my self ⊂ each self
that I can make sure that the things appearing to me at present exist ⊂ that it is premised that each of us can make sure that things appearing to each of us at the then present exist

However, while the things in group (A) are liberated from premises at their starting point, the things in group (B) are constrained by premises from their starting points. All the same, excluding that, whatever is true in group (A) is true in group (B), too. Therefore from now on, group (A) and (B) will not be distinguished, and group (B) will be argued. In addition, each nervous system including my nervous system, each body including my body, or each self including my self is called the Nervous System, the Body, or the Self in these books.
    In each of us, human beings, the images of the self are generated, and the self appears as images. Thus, human beings think of the self and have the anxiety about the self's dying sooner or later. The images of the self cannot help consisting of the images of the body and the images of things appearing to each of us. Thus, the images of the self cannot help becoming what cannot become diagrams and what are rather complicated. In contrast, the images of the world are generated earlier than those of the self and become diagrams and are much simpler. Thus, there is a gap between the images of the self and the images of the world, and it is impossible to fill it completely.
    Many of us try to reduce the anxiety about the self's dying sooner or later by unifying the self with the world. When a person was isolated in the baby and infant period, such a gap is sometimes enlarged. Then, it is hard for him or her to do such a unification, and his or her anxiety about the self's dying sooner or later is often intensified.

THE DECISIVE WAY TO REDUCE THE ANXIETY ABOUT THE SELF'S DYING SOONER OR LATER

    The above is the outline of things appearing as mental phenomena. Again, "Animals live, die, live, and repeat the same. This repetition of life and death is the same as each animal having memory lives forever with the loss of memory and the loss of individuality repeated. As for each animal without memory, this repetition of life and death is the same as it lives forever with only the loss of individuality repeated. That is, each of us lives forever with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while we replace one another. If the living things on the earth should be extinguished, in the space which has endless space and time, what are similar to the animals with or without memory on the earth are generated and do evolve, and each of them lives with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while they replace one another. When you know the above, the anxiety about the self's dying sooner or later is sure to disappear." is often said. After all, that is right. Nonetheless, that anxiety is hardly reduced. Why? This is because there is an illusion like "the things which are appearing to me are not appearing to you. The things which are appearing to you are not appearing to me. I can make sure that the things appearing to me at present exist. I cannot make sure that the things appearing to you at present exist. There are unsurpassable walls between things appearing to each of us at the then present. Each of us is completely confined into things appearing to each of us at the then present. Thus, each of us is completely isolated. Thus, we cannot replace one another." When such an illusion of irreplaceability is wiped out, that anxiety will be reduced. Now let us wipe out such an illusion.

As was explained earlier,

(1) I can make sure that the things appearing to me at present exist. In contrast, I cannot make sure that the things appearing as mental phenomena other than those exist.
(2) I cannot help feeling that I am the center of the world.
(3) The gap between the images of the self and the images of the world which cannot be completely filled appears to me at present.

Mainly because of (1)(2)(3)

(4) I cannot help feeling such irreplaceability as "I am an irreplaceable being" or "we cannot replace one another" and cannot help having the illusion of irreplaceability.

In contrast to (1)-(4),

(1') It is premised that each of us can make sure that things appearing to each of us at the then present exist.
(2') It is premised that each of us cannot help feeling that I am the center of the world.
(3') It is premised that the gap between the images of the self and the images of the world other than the self which cannot be completely filled appears to each of us.
(4') It is premised that each of us cannot help feeling such irreplaceability as "I am an irreplaceable being" or "we cannot replace one another" and cannot help having the illusion of irreplaceability.

That is, it is not only I but each of us that feel or think such things as (1)-(4). All human beings feel or think so. Such things as (1)-(4) are no more than based on the circumstances of things appearing as mental phenomena.
    Moreover, such things as (1)-(4) are based on not only the circumstances of things appearing as mental phenomena but also those of nervous systems. More than one nervous system of more than one individual on the earth is rarely entangled with one another. It is for this reason that there is such a premise as "things appearing to you are not appearing to me, and things appearing to me are not appearing to you." If nervous systems are entangled, that premise fails to be an absolute one. Actually, it happened that two bodies which should have become two (human) individuals were conglutinated in their peripheries, that their peripheral nervous systems were entangled, and that the pain of their skins appearing on their somatic sensations appeared to both of them. If more than one central nervous system of more than one individual is entangled, it is premised that such things happen as "things appearing to you on a visual sensation appear to me. Things appearing to you on an auditory sensation appear to me. Things appearing to you as images appear to me. Things appearing to you on thinkings appear to me..." That is, it is no more than based on the circumstances of things appearing as mental phenomena and nervous systams that "the things which are appearing to me are not appearing to you. The things which are appearing to you are not appearing to me. I can make sure that the things appearing to me at present exist. I cannot make sure that the things appearing to you at present exist." It is not an absolute premise.
    When we know the above, the illusion of irreplaceability is wiped out, and the anxiety about the self's dying sooner or later is reduced.
    From the beginning, we had better not believe in those which is impossible and which we do not even want to do like going to Heaven or Hell, unfying the self with the god, the soul, the spirit, and so forth, which transcend this world and seem to be eternal. Not only are those impossible, but also we do not even want those. For example 1, we would be deadly tired of being happy forever in the paradise, could not endure it, and would cry out, "Kill me!" For example 2, we would feel deadly tight if we were unified with the got, could not endure it, and we would raise a rebellion in him or her. Thus, believing in those prompts the anxiety about the self's dying sooner or later. In addition, we go unable to believe in those sooner or later, and then it prompts the illusion of irreplaceability.
    Moreover, we had better not think that, after the self die, we become souls or spirits and replace one another, either. To be sure, the anxiety about the self's dying sooner or later contains the anxiety about there's being infinite space and time after the self dies. It can also be said that the latter makes the former decisive. Even if we replace one another, there is a piece of time and space of light years to celestial bodies where the things which are similar to the animals on the earth are generated and evolved. If we became souls or spirits and if they traveled at light speed, it takes light years. Could we endure such a piece of time and space? It would be a kind of torture, and also here, we would cry out, "Kill me."

    In contrast,

(5) it is premised that all things appearing as mental phenomena, including things appearing as images and things appearing as pleasure or displeasure sensations, are caused by some parts of a nervous system and their functions.

Let us look into (5) a little closer.
    Above all, we have already approved that brain death is death. Brain death is that some parts of the nervous system and their functions of an individual are disordered so much that nothing appearing as mental phenomena appears to that individual. When we approved that brain death is death, we approved that all things appearing as mental phenomena are caused by some parts of the nervous system and their functions.
    Nervous systems and their properties including nervous functions are included in bodies and their properties including bodily functions, which are included in material things and their properties including material functions, which are included in things in themselves. Material things' properties including material functions include power, energy, and so forth. The real world consists of things in themselves, space and time, and things appearing as mental phenomena, and nothing other than them exists. Therefore, nothing intervene in between things appearing as mental phenomena and things in themselves.
  Moreover, as was explained earlier,

(6) in things appearing to each of us, the time when nothing appears is nothing, and the first time when something appeared momentarily jump over the second time when nothing appears to the third time when something will appear again, the second time is nothing, and the first time and the third appear to be continuous.

Therefore, we do not need to have the anxiety about there's being infinite time and space after the self die, and to endure a piece of time and space of light years.
    When we know those, the illusion of irreplaceability is wiped out, and the anxiety about the self's dying sooner or later is reduced. After all, knowing (1')(2')(3')(4')(5)(6) is the decisive way to reduce that anxiety. After all, the following is right: "Animals live, die, live, and repeat the same. This repetition of life and death is the same as each animal having memory lives forever with the loss of memory and the loss of individuality repeated. As for each animal without memory, this repetition of life and death is the same as it lives forever with only the loss of individuality repeated. That is, each of us lives forever with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while we replace one another. If the living things on the earth should be extinguished, in the space which has endless space and time, what are similar to the animals with or without memory on the earth are generated and do evolve, and each of them lives with the loss of memory and the loss of individuality repeated or with the loss of individuality repeated while they replace one another. When you know the above, the anxiety about the self's dying sooner or later is sure to disappear."
    The above explanation may have been difficult to understand. The writers will try to explain the above metaphorically with the words of "be born again," "replace," "become," and so forth used.
    First, as for temporal distance, for example, when an animal where some things appearing as mental phenomena are caused is born and live on a planet of the solar system a billion years after I died, there are a temporal distance of a billion years between my body and its. In contrast, in things appearing as mental phenomena, the time of nothing appearing's existing is only a moment. This is just like falling fast asleep and waking up. Sleep for hours and sleep for a billion or more years make no difference. More precisely, the time of nothing appearing's existing is more a moment than any sleep. This is because the latter involves some dreams and swallow sleeps. For example, as soon as the sight of the earth lightened by the sun disappears, the sight of the planet lightened by the sun a little aged is appearing.
    Second, as for spatial distances, in things in themselves, there are some spatial distances between the bodies which are premised to cause some groups of things appearing to each of us. For example, there is a spatial distance of the diameter of the earth between two person's bodies that live on the opposite sides of the earth, and there are spatial distances of light years between celestial bodies where some animals can be born and live. However, if anything needed to move between them, the time of its movement would be a moment, as was explained in the above paragraph about time. If it were a soul or a spirit which has consciousness, it would cause a problem. However, its existence was denied earlier. For example, when I am looking at some stars at night, some animals having visual sensations on some planets of some fixed stars are looking at some stars which can include the sun. If I die suddenly, I am looking at some stars which can include the sun.
    Thus, in things appearing as mental phenomena, there is no such spatial and temporal distance as exists in things in themselves. Simply, however far away you and I are, as soon as I die, I become you, and as soon as you die, you become me.
    Somebody will question, "There is no guarantee that human beings will be born again as human beings." No, there is not. We will be born again as pigs, snakes, bugs, or the like. We are not satisfied with having sensations. We want to have memories, feelings, desires, egos, thinkings, and forth, and to be human beings. All the same, as long as animals having sensations and their nature and the nature for their evolution exist and function, they are certain to evolve to animals having the above functions and those similar to human beings. Animals only having sensations lack the images of the self, and the time when we are them is like dreaming or swallow sleep. Therefore it equals to an animal's living forever with the loss of memory and individuality and sleep repeated that it lives, dies, lives, and repeat the same.
    When we know those, the illusion of irreplaceability is wiped out, and the anxiety about the self's dying sooner or later is reduced. Knowing those is the decisive way to reduce that anxiety. Perhaps those who have died with that anxiety gotten over have known them intuitively in their daily lives. Thus, it is possible to reduce that anxiety without religions, that is, without assuming what is beyond the real world.
  Though metaphorically, in order to represent those, the words like "Being Born (Again) and Living (Again)," the "Endless Repetition of Life and Death (Beyond the Earth)," "(Our) Replacing (One Another)," "Becoming so-and-so," or the like will be used in these books.

ALL THAT WE NEED TO ACCEPT IS THE LOSS OF MEMORY AND INDIVIDUALITY

    When we reduce the anxiety about the self's dying sooner or later in such a way as was explained in the above chapter, we find that all that we need to accept is the loss of memory and individuality. We can get over the other things.
    Here individuality is simply explained. The intelligence, the knowledge, the abilities of intentional functions, the tendencies of mental emotions like feelings and desires, and the tendencies of egos, which are formed mainly acquiredly in an individual can be called the individual's "Individuality." Its details will be explained in "SENSATIONS AND RECOLLECTIONS OF IMAGES" and "EGOS AND THEIR TENDENCIES."
    To be sure, all that we need to accept is the loss of memory and individuality. We had better form memory and individuality from scratch with trifling memory and individuality thrown away. All the same, we miss them.
    In the human society, individuals transmit his or her memory and individuality to others with "media" like spoken words, written words, artifacts, or the Internet. Some pieces of the media remain after they die. For example 1, some of what our late parents said are recollected. For example 2, we sometimes read the letters or notes written by somebody dead. For example 3, we sometimes read or see works by dead writers or artists. For example 4, we sometimes read technical books by dead scientists. Thus, some of the memory and individuality of an individual is transmitted through generations. It can be said that the human society gets over the loss of memory and individuality of individuals. All the same, most of the memories and individualities of the masses are forgotten in the history.
    In human relations, both the death of the self and the death of other individuals are complete separations with particular individuals. In endless repetition of life and death, each of us meets endless individuals. All the same, each of us can never meet these or those particular individuals after the death. If it were not for any individuals whom we love, we would expect to meet unknown individuals after the death. If we love some individuals, the death of us, that is, the complete separation from them would be pain. The death of other individuals is also a complete separation from them. The dead might be born again as another individual and live a happy life. Nonetheless, for survivors, the complete separation is pain. Let us frankly grieve over the separation from the dead.
    Above all, each of us wants to decrease pain, to increase or maintain pleasure, to live long in good health and wants my family and friends to do so. In addition, each of us wants to live, to die, and to talk with my family and friends about anything freely without the enforcement of the ways to live and the ways to die by other individuals or the society. Those will be the most common daily desires. After all, satisfying such desires is the protection of liberal rights and the security of social rights.

THE DESIRE AND PURPOSE TO REDUCE THE UNNECESSARY, PERSISTENT, AND LARGE-SCALE PAIN CAUSED BY HUMAN BEINGS AS IN GENERAL AS POSSIBLE AS AND TO SECURE THE EXISTENCE OF LIVING THINGS INCLUDING HUMAN BEINGS OR EVOLVED ONES UNTIL THE DRASTIC CHANGE AND THE NATURAL ENDING OF THE EARTH OR THE SUN

    Of course, animals including human beings have not only pleasure but also displeasure. The word of "pain" is used more often than that of "displeasure" in our daily lives. We, human beings have not only physical pain like aches, hotness, coldness, palpitation, respiratory pain, hunger, and thirst but also mental pain like fear, anxiety, sadness, and loneliness. Many people think that we have pain more often than pleasure. Some think that there is only pain.
    Some pieces of pain are necessary for the genes, individuals, groups, and species of animals including human beings to exist and evolve. For example 1, the pain on skins is necessary to prevent injuries from reaching deeper vital organs and ensure the existence of genes and individuals. For example 2, mental pain like fear and anxiety make individuals foresee and escape dangers and ensure the existence of genes and individuals. For example 3, the dissatisfaction of sexual drive ensure the existence of genes, groups, and species. In addition, though the struggle for existence accompanies some kinds of pain in animals, they are necessary for the genes, individuals, groups, and species of animals including human beings to evolve and exist.
    In contrast, human beings cause some kinds of pain which are unnecessary for the existence or evolution of the genes, individuals, groups, or species or for liberty. If oppression in autocracy, wars, the development, hold, and use of totally destructive means, torture, cruel punishment, and so forth were necessary, the persistent pain caused by them would be unnecessary. In addition, some of them cause the large-scale pain of millions of people. Thus, human beings cause unnecessary, persistent, and large-scale pain. Here the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible and to secure the existence of living things including human beings or evolved ones until the drastic change and the natural ending of the earth or the sun comes to appear.
    Of course, each of us lives with life and death repeated in the space which has infinite space and time, and so we are rarely born again on the earth. Nonetheless, nobody would like, even if rarely, to undergo the unnecessary, persistent, and large-scale pain caused by human beings.
    The anxiety about the self's dying sooner or later is the most intense pain that human beings have, and it can be reduced in the way explained earlier. However, as soon as that anxiety is reduced, we find that there is endless pain in the very endless repetition of life and death. Knowing that also causes intense pain like fear or anxiety. That pain might be more intense than the anxiety about the self's dying sooner or later. All that we can do is reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible.
    In addition, in the unnecessary, persistent, and large-scale pain caused by human beings, we cannot help hoping to transcend this real world. All the same, there is no such thing as transcends this real world. Above all, in that pain, we cannot help thinking that we do not need the real world, the world transcending it, or anything and that we want to be nothing. All the same, there is nothing but the endless repetition of life and death, and we cannot transcend this real world or become nothing. The endless repetition of life and death is a fact of life for animals including human beings. Then, all that we can do is reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible. For example 1, in slavery, because masters can be born again as slaves, not only slaves but also masters need to abolish slavery. For example 2, in despotism, persecutors can be born again as the persecuted, not only the persecuted but also persecutors need to abolish despotism. From the beginning, because human beings can be born again as animals other than them, the former need to give up causing the pain of the latter not vital for the former.
    If human beings could reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible, what would they hope? Many of them will hope to be born again as human beings. That hope is not an exclusively unnatural one. Human beings have the self's images and have memories, perceptions, associations, feelings, desires, egos, and thinkings. Only those who have had them understand the pleasure of having them. This is just the same as human beings do not understand the pleasure of wild animals. Therefore that hope is not exclusively unnatural one.
    Of course, human beings can be born again as animals other than them. Far from that, they can be born again as animals in the space other than the earth. All the same, the longer human beings exist, the larger, even a little, gets the possibility they will be born again as human beings. Therefore that hope is not exclusively unrealistic.
  In addition, living things evolve. Human beings evolve, too. Few of them would resist their evolving.
    In addition, that hope is not exclusively arrogant one. In order for human beings to exist, they need to preserve the environment and need to preserve and effectively use natral resources. That environment and those natral resources contain various animals, plants, and microorganisms. Thus, the existence of human beings accompanies that of various living things. In order to materialize that hope, human beings need to secure their existence.
    All the same, anybody and anything including human beings cannot stop the drastic change and the natural ending of the earth or the sun. In addition, if any human beings could survive in the space other than the earth, the survivable would be only a handful of human beings. In addition, as was explained earlier, those human beings evolve in a direction quite different from that on the earth, and it cannot be looked upon as the existence of human beings or living things on the earth.
    It is not completely impossible that human beings or evolved ones exist until the drastic change and the natural ending of the earth or the sun. In addition, as was explained above, most human beings want to be born again as human beings. The longer human beings exist, the larger gets the possibility they will be born again as human beings. Thus, the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible as and to secure the existence of living things including human beings or evolved ones until the drastic change and the natural ending of the earth or the sun come to appear.
    The place where this desire and purpose is satisfied and materialized is limited to this earth. Therefore it is not completely impossible for this desire and purpose to be satisfied and materialized. Therefore this desire and purpose can also be called the "Ultimate Desire (and Purpose) (Possible Beyond Generations)." It can be satisfied by totally abolishing and preventing totally destructive means and democratizing and separating powers in the ways explained later.
    Such a desire is caused only by individuals' emotions and egos intending to reduce the anxiety about endlessly suffering pain in the endless repetition of life and death, to be born again as human beings, and so forth. Such desire can also be called "Ultimate Egoism." The religions, values, ethics, and the like which transcend this real world are unnecessary.
    Because such a desire is based on the egos and emotions of the present citizens, it can become a right, too, and can be called the "Right to Exist (or to Live) in General." However, suppose that the use of totally destructive means extinguish the human beings on the earth, it is a violation of liberal rights of the freedom of life and body of billions or tens of billions of human beings and a failure to secure social rights of the maintenance of minimum lives of as many as human beings. In order for human beings or evolved ones to exist until the drastic change of the earth or the sun and to reduce their pain, we need to maintain the minimum lives and the health of hundreds or thousands of billions of them and prevent world wars, massacres, and so forth. The former is included in the security of social rights, and the latter is included in the protection of liberal rights. Thus, the ultimate desire is included in liberal rights and social rights. Thus, it is not at all that the ultimate desire cannot be satisfied unless the right to exist in general is established.
    In contrast to pain, pleasure can be pursued and needs to be pursued freely by each of us, that is, each individual. That is because the pleasure forced by others is not pleasure, freely pursuing pleasure is itself pleasure, and freedom is itself pleasure. In addition, if we were bound to traditional religions and ethics, we could not reached the above desire and purpose. With the very freedom of thought and speech, we can reach the above desire and purpose.
    Thus, even without traditional religions or ethics, only with human emotions and egos and liberty, it is possible that the desire and purpose to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible and to secure the existence of living things including human beings or evolved ones until the drastic change and the natural ending of the earth or the sun comes to appear.

    Then how to realize that desire and purpose? Please start to read "EXISTENCE AND LIBERTY" with the chapter of "TOTALLY DESTRUCTIVE MEANS."

References

EXISTENCE AND LIBERTY

DETAILS OF EXISTENCE AND LIBERTY

SEPARATING EACH STATE POWER INTO THE TWO SYSTEMS OF THAT OF THE RULE OF LAW PROTECTING LIBERAL RIGHTS AND THAT OF THE HUMAN RULE SECURING SOCIAL RIGHTS

SENSATIONS AND RECOLLECTIONS OF IMAGES

EGOS AND THEIR TENDENCIES

FACING TENDENCIES FALLING INTO A VICIOUS CIRCLE