If in the previous chapter we had enough references to establish a line of research that would serve us for hypothetical theories, here the material is not exactly the most abundant, and it is not easy to separate the wheat from the chaff. We have phenomena such as precognitive dreams, deja vu, prophecy, precognition, etc. Science most of the time classifies them as a possible neurological deviation or epilepsy, which is the same as saying that it has no idea why. On the other hand, we have temporal shifts in space-time, more or less documented. What we are going to present in this chapter is nothing more than a theory, which in principle would cover a possible explanation of how the being moves through this multidimensional universe in which it has had to live.

THE BEING

We are dimensional beings, subject to these three dimensions—height, width, depth—and a fourth: time, which we cannot even master. This leaves us practically unable to conceive infinity or absolute nothingness or simply the relativity of space-time. Because of countless science fiction novels and films, we begin to believe that it would be possible to travel to the past to see how the pyramids were built, or to the future to observe what may come at us. How is it possible to travel to the past or the future? Perhaps not too orthodox, but let’s make an analogy with a cinematographic film and its projection camera: the film would be the line of a person’s life, from birth to death; the camera lens would be their vital moment—the day-to-day life they are living; and the spectators watching the screen would be the audience, the frame that was projected a minute ago would be the past for the viewer, and the upcoming, unprojected frames would be the future. With what has been stated, we aim to explain that what we call life has no time; we impose it. the past, present, and future occur simultaneously. Nero burns Rome, which would be the past for our time; he invents clean energy, which would be the future according to our time; all exists at the same time, and we activate it when, with our time, we make it present.

If we continue with the cinematographic analogy, in this diagram we see how a soul incarnates in a physical body prepared to live a life cycle. Here, unlike a movie, there can be many and very diverse endings. As we have seen before, we have free will, which must help us achieve our final objective. In box B, the being freely chooses not to start a family and to dedicate itself to an activity that it believes can help it achieve this objective more effectively. In diagram C, a causality occurs—an unforeseen event—that can completely alter its final destiny: it loses the partner with whom it intended to start a family. This event can produce several outcomes: D, that it manages to recover and decides not to form a family, ending what had previously been an aspiration and had been set aside; or as we see in box E, it does not recover and ends up losing all interest in life. And as we will see in the next diagram, a soul may need to use several bodies and life cycles to fulfill its objective and finally return to the abode assigned to it in the Absolute, depending on the result in its one or more personifications.

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