Kreutz Religion and universes

By Serge Kreutz

It’s not just that you and me, we live in the same universe. We, you and me, too, are separate universes in ourselves, hosting a plethora of organisms and phenomena.

Organisms for which each of us are an universe, or biome, that is as diverse as earth is outside ourselves. Not just viruses, bacteria, and fungi, but also events of nature. And like galaxies, the biomes we call humans do have a death.

Isn’t it funny, from the perspective of viruses and bacteria, that they live in a universe that has consciousness?

And why should this funniness not also apply on a larger scale. How can we be sure that we ourselves do not live in a larger dimension which has its own consciousness.

It’s logically obvious that the physical universe in which the earth circles the sun, isn’t the whole world, and cannot be the only universe. Our universe has set points of time and space, the big bang, and is traveling on a time axis, and steadily expanding. This can be observed and measured.

But plain logic dictates that a start point of time can only exist when there has been time before the start point, and space can only expand within space. Thus, our universe, from the big bang until now, can only be a small part of a larger world, one of an unlimited number of universe. The number of universes must be unlimited because this is the only mathematical construct that escapes the logic that deliminated space can only be in larger space.

Microorganisms for which humans are a biome have no means of being aware that they live in an environment that has feelings and consciousness, even though many of these feelings, and even human consciousness are modified by them and result in specific behaviors, and even accompanying rationalizations.

As a striking example, dogs afflicted with rabies bite, even if previously, they were docile like sheep. This behavior, of course, is what the virus needs for its own survival, long beyond that dog is dead.

And why will humans, when they have a cold, likely sneeze. The most plausible explanation is that it’s helpful for viruses to get from one biome, or universe, to the next.

Humans are proud of their free will because they don’t grasp the extent to which their behaviors, and their thoughts, are manipulated by the populace within them.

Humans think of human sexuality as a means of human reproduction. But beyond that, human sexual intercourse is also the preferred avenue for a large number of microorganisms to secure their own prevalence.

And these microorganisms have the distinct evolutionary advantage of a generational turnover rate measured in minutes, not decades.

In line with this train of thought, the jury is still out on whether or not a particular strain of herpes wouldn’t be the must efficient treatment of erectile dysfunction, premature ejaculation, or low libido.

And if humans ever will succeed to expand their individual lifespans to 500 or 1000 years, infecting individuals with appropriate strains of microorganisms may just be the right technology.

From the perspective of the living beings within us, we, each of us, are an environment. Microorganisms within us have no means to realize that we humans are entities who generate feelings, art, and philosophies, even though these microorganisms do shape our feelings, and ultimately, our ideologies and religions. From the perspective of these microorganisms, they just modify a material world, which happens to be we.

But if microorganisms can produce human behavior, and, ultimately, what we consider rational explanations for such behavior, it is not inconceivable that human behavior on its part also generates something that is as distant from human everyday behavior as human libido may appear distant from the evolutionary advantage-taking of the herpes virus.

And this justifies the perception that human orgasmic release generates karma which is there, somewhere, outside and beyond our physical existence.