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. Accordingly this book is much the same as that part.
    In order not to cause unnecessary disputes, they need to be clearly defined. They can be defined as things which premise what transcends this real world and which propose to us and sometimes enforce on us some ways for individuals to live and to die and for societies to be on the ground of what transcends this real world. What transcends this real world and what is on its ground cannot help going arbitrary and cannot help becoming particular to each religion. Therefore religions cannot propose universal things and cannot propose what is common to all of the individuals and societies in the world, or even a lot of them. The ways to make existence possible, those to make liberty possible, and those to make the both compatible need to be common at least a lot of individuals and societies in the world. Therefore religions cannot propose those way. If any religions tried to propose and to propagate those ways, they would cause unnecessary conflicts between religions, between societies, between citizens, and between religions, societies, and citizens, and even the existence of living things including human beings might be threatened.
    Therefore what is common to a lot of individuals and societies in the world needs to be proposed without religions. So do the ways to make existence and liberty compatible. 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. In addition, the desire to make the self eternal is formed by that anxiety. Thus many of us have tried to be connected with what seemed to transcend the real world and to be eternal in such a way as being part of it or to touch it in a religion. By doing so, many of us have tried to satisfy that desire and to reduce that anxiety. However, it has been impossible. From the beginning, religions have not reduced that anxiety or satisfy that desire, have they?
    However, there will remain such an apprehension as "we need the ways for individuals to live and for societies to be which are common to a lot of individuals and societies. Can we propose those ways without religions?" Such an apprehension is unnecessary. Those ways can be proposed without religions. Even the way to transcend the anxiety about the self's dying sooner or later can be proposed without religions. It will be proposed in the first place.

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

The following is often said. "Animals live, die, live, and repeat the same. That 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, that 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. However, we can hardly believe that. Why? That is because there is such an illusion of irreplaceability as "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, body functions, nervous systems, nervous functions, neurons, neurons' excitements and transmissions, molecules, atoms, nuclei, neutrons, protons, electrons, universal gravitation, electrostatic force, magnetic force, and so on 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 on 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 on. Only the words like appearing things 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 on. 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 such a clear way.
    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. However, 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." In addition, its being appearing behind can be called the "feeling that I am the center of the world." I cannot help feeling that I am the center of the world. It is a natural feeling and is never our arrogance.
    Such a center of the world is what we feel to be "I" in our daily life 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. The feelings of (1)(2) also prompt the illusion of irreplaceability and increase the anxiety about the self's dying sooner or later. In such a way, when we incompletely look into things appearing as mental phenomena, that illusion and 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, 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 such a center does not appear directly but does appear behind things appearing to each of us at the then present as a center or an original point. Such can be called the "feeling that each of us is the center of the world." It is premised that each of us cannot help 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, it is premised that each of us can make sure that things appearing to each of us at the then 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 on, the sounds of cars and the voices of human beings, the images of the things which I will write in this book, and so on 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 can be said about each of us can be said 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. However, 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 in such a way 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 momentarily jump over the second time when nothing appears to the third time when something will appear again. The second time is nothing. 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. However, in most cases, that sleep contains dreams or swallow sleep or that loss of consciousness accompanies gradual decrease and increase of consciousness, 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 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 these 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 on. 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 on 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 on. 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."
    However, 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."
     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. However, 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 transcend the anxiety about the self's dying sooner or later by unifying the self with the world.　It cannot exclusively be said that the way which will be proposed here is not such a unification. 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 TRANSCEND THE ANXIETY ABOUT THE SELF'S DYING SOONER OR LATER

    The above is the outline of things appearing as mental phenomena. Again, the following is often said. "Animals live, die, live, and repeat the same. That 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, that 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. However, we can hardly believe that. Why? That is because there is such an illusion of irreplaceability as "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.

Moreover, because of (1)(2)(3)

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

That is, it is not only I but each of us, most human beings, that feel or think (1)-(4). Therefore there is no wall that prevent us from replacing one another who feels or thinks (1)-(4). Therefore, in things appearing as mental phenomena, there is no wall that prevent us from replacing one another. Then, what causes the illusion of irreplaceability would be between things appearing as mental phenomena and things in themselves.
    As was explained earlier,

(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.
    More than one nervous system of more than one individual on the earth is rarely entangled with one another. Therefore it is premised that things appearing to you are not appearing to me and that things appearing to me are not appearing to you. It may be a common sense that such a strange thing never happen. However, if they are entangled, it is premised that such a strange thing sometimes happen. In fact, it happened that two bodies which should have become two 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 to-be 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 not an absolute truth 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. 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."
    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 functions are included in bodies and their functions, which are included in material things and their functions, which are included in things in themselves. Bodily functions include power, energy, and so on. The real world consists of things in themselves, space and time, and things appearing as mental phenomena, and nothing other than them exists. Therefore

(5') nothing intervenes between things appearing as mental phenomena and things in themselves.

If things transcending this real world like gods, souls, spirits, and so on existed, it would be thinkable that they would arbitrarily intervene between them and that they would build up unsurpassable walls between them and prevent us from replacing one another. However, such things as transcend this real world never exist. No wall preventing us from replacing one another exists between things appearing as mental phenomena and between things appearing as mental phenomena and things in themselves. When we know that, the illusion of irreplaceability is wiped out, and Then the anxiety about the self's dying sooner or later disappears. However, there will remain the anxiety about there's remaining some walls preventing us from replacing one another between things in themselves.
    That anxiety appears as follows. Even if the animals on the earth are extinguished, the things which are similar to them are generated and do evolve in the space which has infinite space and time. However, the space and time more than a light year exist between the earth and another planet in another system. The question of how to deal with such space and time may remain. Indeed, 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. However, such an anxiety can be wiped out even in things appearing as mental phenomena. 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 continuous.

When we know that, the anxiety about there's being some walls preventing us from replacing one another and there's being infinite space and time after the self dies are wiped out.
    After all, no wall preventing us from replacing one another exists between things in themselves, between things appearing as mental phenomena, and between things in themselves and things appearing as mental phenomena. When we know that, the illusion of irreplaceability is completely wiped out, and Then the anxiety about the self's dying sooner or later completely disappears. This can be explained, as follows, metaphorically and literally with the words of "be born again," "replace," "become," and so on used.
    First, as for temporal distances, for example, when an animal where some things appearing as mental phenomena are caused are generated 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. That 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 generated. However, if anything needed to move between them, the time of the movement would be a moment, as was explained above. Actually, because nothing needs to move, it is all the more a moment. For example, when I am looking at some stars excluding the sun at night, some animals having visual sensations on some planets of some fixed stars are looking at some stars excluding their own and possibly including the sun. If I die suddenly, I am looking at some stars excluding my own and possibly including the sun.
    In those ways, in things appearing as mental phenomena, there is none of such spatial and temporal distances as exist 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 have such a question as "there is no guarantee that human beings will be born again as human beings." That is right. We will be born again as pigs, snakes, bugs, or so. We are not satisfied with having sensations. We want to have memories, feelings, desires, egos, thinkings, and so on, and to be human beings. However, 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. 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 the above (1')(2')(3')(4')(5')(6), the illusion of irreplaceability is wiped out, and the anxiety about the self's dying sooner or later is certain to disappear. Knowing them is the decisive way to transcend that anxiety. Perhaps those who have died with that anxiety transcended have known them intuitively in their daily life. In such a way, It is possible to transcend that anxiety without religions, that is, without assuming what is beyond the real world. Rather, as was explained earlier, assuming what is beyond the real world endanger (6) and make it hard to transcend that anxiety.
  Though metaphorically, when those things are represented, 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 so will be used in these books.

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

    When we transcend 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 acquiredly formed in an individual can be called the individual's "Individuality." The details of them will be explained in "SENSATIONS AND RECOLLECTIONS OF IMAGES" and "EGOS AND THEIR TENDENCIES."
    Surely, 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. However, 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 of the media remain after they die. For example 1, some of what my parents said are recollected. For example 2, I sometimes read the letters or notes written by somebody dead. For example 3, I sometimes read or see works by dead writers or artists. For example 4, I sometimes read technical books by dead scientists. In such ways, 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.
    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. However, each of us can never meet these or those particular individuals after the death. If it were not for any individuals whom I love, I might expect to meet unknown individuals after the death. If I love some individuals, the death of me, that is, the complete separation from them would be a bitter thing. 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. However, for survivors, the complete separation is a bitter thing. The survivors can no longer talk with them. Let us frankly grieve for the separation from them.
    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 freely without the way of life or the way to die forced by other individuals or by the society. Those will be the most common daily desire. After all, satisfying such desires is protecting liberal rights and securing social rights.

THE UNNECESSARY, PERSISTENT, AND LARGE-SCALE PAIN CAUSED BY HUMAN BEINGS

    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 life. 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 kinds 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 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 on were necessary, the persistent pain in 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 such pain as is caused by human beings, as in general as possible, is caused.
    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. However, 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, which can be reduced in the way explained earlier. However, as soon as we transcend that anxiety, we find that there is endless pain in the very endless repetition of life and death. Knowing that is a kind of fear or anxiety and is intense pain. 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 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, because freely pursuing pleasure is itself pleasure, and because freedom is itself pleasure.
    In such ways, even without traditional religions and 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 are caused.
    Then how to reduce the unnecessary, persistent, and large-scale pain caused by human beings as in general as possible? 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