Author: Matt Breckler

  • The Science of Happiness – Core Framework

    In this blog, I cover near death experiences and christian spirituality. And, I often tie in the science of happiness in how these concepts relate to each other. In this post, I’m tackling breaking down the science of happiness into some of its most basic concepts.


    The Science of Happiness — Core Framework

    🧬 1. Biological Foundations

    Happiness is embodied. Our physical state sets the stage for mental clarity and emotional balance.

    • Sleep, nutrition, exercise – essential for neurochemical balance and energy regulation.
    • Nature and beauty – exposure to natural environments and art reduces stress and restores vitality.
    • Play and humor – spontaneous joy and laughter stimulate creativity and resilience.

    🧠 2. Psychological Processes

    These are the mental and emotional skills that shape how we interpret and respond to life.

    • Gratitude – focusing on what’s good trains the brain toward contentment.
    • Cognitive reframing – shifting perspective transforms suffering into growth.
    • Flow and engagement – full absorption in meaningful activity creates intrinsic satisfaction.
    • Goal setting – gives direction and measurable progress.
    • Resilience – the learned capacity to recover and grow from adversity.
    • Growth mindset – viewing challenges as opportunities for learning.
    • Emotional awareness and regulation – identifying and balancing one’s emotions consciously.
    • Hedonic adaptation – awareness that happiness from pleasure fades, so deeper sources must be cultivated.

    💞 3. Relational and Communal Dimensions

    Happiness thrives in connection — our bonds with others sustain and mirror our inner state.

    • Connection and belonging – social support is the strongest predictor of lasting happiness.
    • Compassion and empathy – seeing others’ pain with kindness enriches both giver and receiver.
    • Forgiveness – releasing resentment frees energy for joy and peace.
    • Acts of kindness and service – altruism and contribution to others deepen meaning.
    • Trust and safety – emotional security allows authenticity and love to grow.

    🌿 4. Existential and Spiritual Dimensions

    True well-being requires peace with impermanence, meaning, and mystery.

    • Meaning and purpose – knowing why we live sustains happiness beyond circumstances.
    • Acceptance and surrender – letting go of resistance to reality; inner peace through trust in life or God.
    • Transcendence and awe – experiences that dissolve the ego and connect us with something greater.
    • Faith or ultimate trust – a stance of openness to life’s benevolence, even in uncertainty.
    • Alignment of values and actions (integrity) – harmony between conscience and behavior.
    • Embracing and transcending negativity – integrating suffering as a teacher.

    🪞 5. Integrative and Transformative Practices

    These practices synthesize the inner and outer, leading toward wholeness and spiritual maturity.

    • Meditation and mindfulness – training awareness and presence.
    • Structure and routine – rhythm creates stability and frees energy for growth.
    • Self-determination theory – fulfilling the needs for autonomy, competence, and relatedness.
    • Shadow integration – confronting denied aspects of self (Jung) to achieve psychological wholeness.
    • Identity coherence – uniting different facets of self under an authentic narrative.

    6. Meta-Principles (Underlying Themes)

    These describe the overall spirit of the science of happiness:

    • Balance between acceptance and growth – peace with what is, while evolving toward what can be.
    • Inner transformation over external accumulation – happiness as an inside-out process.
    • Love as the highest integrator – connecting self, others, and God in harmony.

  • Comparing how Christians view our relationship with God – so we can see how to embrace God as our Father

    From Scarlet to Snow – How God Sees His Children

    When Jesus prayed “Our father”, this was a ground breaking moment. Before Jesus explained our relationship with God, God often wasn’t spoken of directly, let alone in an endearing way that’s rooted in a relationship. This perspective is at the heart of how God views his children.

    There’s a tension in Scripture that captures the heart of divine love: on one hand, “All have sinned and fall short of the glory of God.” and “Nothing unclean shall enter heaven,”. How can imperfect believers then enter heaven? Western Christianity has developed the idea of legal justification to get around this… believer are declared legally righteous based on God’s righteousness even if they are still inwardly imperfect. There are a couple issues with this way of looking at it, though. One is that it’s not rooted in the love of God to think we have a legal relationship with God, and even the bible says our legal relationship as was the case before Jesus, has transformed, “the handwriting of ordinances that was against us” has been “nailed to the Cross” (Colossians 2:14).

    I’ve come to see it like this: God looks at His imperfect believers as children. He doesn’t see us primarily as sinners or failures, but as beloved sons and daughters still growing into the fullness of His likeness. The Cross removes the legal barrier between us and God—but the journey of transformation, the washing “though our sins be like scarlet, they shall be white as snow” is a work of love, not law.

    When Isaiah says, “Though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18), he’s not describing mere legal pardon. He’s describing an inner cleansing—a divine metamorphosis. God’s forgiveness is not a transaction, but a transformation. He is not simply satisfied with acquitting us; He wants to heal us. Moreover, God has a different way of approaching us, it is through the eyes of a loving father like the story of the prodigal son. He doesn’t see imperfect believers, but rather through love he sees us as his beloved children. This is an ontological way of looking at things, on the surface it’s superficial and similar to looking at us legally, but it’s based on love and relationship, not law.


    The Orthodox View: Healing, Not Just Forgiveness

    The Orthodox Church approaches salvation not as a courtroom drama, but as a process of theosis—becoming partakers of the divine nature (2 Peter 1:4). It sees sin not as crime to be punished, but as sickness to be healed. Christ, the Great Physician, came not just to pay a debt but to restore humanity’s lost glory.

    So when Orthodoxy says “nothing unclean shall enter heaven,” it’s not speaking of exclusion based on moral performance. It’s describing reality: the unclean cannot endure the blazing light of divine love. God’s fire is not vindictive—it’s purifying. To be in His presence is to burn with truth. The saints are not those who earned heaven, but those whose hearts were healed enough to dwell in its light and who were declared clean as beloved children.

    That’s why even after the Cross, the Church calls believers into confession, repentance, and purification—not to earn grace, but to cooperate with it. Salvation is not a one-time event; it is a lifelong participation in divine healing.


    The Western Legal View: Justification as Acquittal

    In Western theology, especially after Augustine and later the Protestant Reformers, salvation came to be framed more in legal terms. Humanity is seen as standing guilty before a divine Judge, and Christ’s death as satisfying divine justice. When a believer accepts Christ, his sins are forgiven and Christ’s righteousness is imputed—credited to his account.

    This view, called justification by faith, beautifully expresses the truth that we are saved not by our merit but by God’s mercy. Yet, it tends to describe salvation as an external declaration: God declares the sinner righteous even though inwardly the person remains imperfect. In this sense, justification is about status before God rather than state of being.

    Orthodoxy, by contrast, insists that justification must become internalized. God does not merely call us righteous; He makes us righteous by uniting us to Himself. The Cross is not just an act of pardon—it is a medicine of immortality. Where Western theology emphasizes imputed righteousness, the Eastern tradition emphasizes imparted holiness.

    If the Western view says, “You are acquitted,” the Orthodox view adds, “You are lovingly accepted – now come and be healed.” The Cross removes the barrier; the Spirit begins the cure.


    The Father’s Eyes: Beyond Legal and Moral Perfection

    When I think about how God sees His children, I don’t picture a courtroom or a moral exam. I picture a Father’s gaze. A father doesn’t measure a child’s worth by perfection but by relationship. When a toddler stumbles, the father doesn’t condemn the fall — he reaches out with delight and says, “Up you go again.”

    I don’t believe believers ever reach some abstract state of moral perfection. We grow in love, yes, but we remain human — limited, emotional, sometimes fearful, sometimes self-centered. What changes is not that we become flawless, but that we become more open to love, more transparent to grace.

    So, when I say God looks at His imperfect believers as children, I mean that His love is not conditioned by performance. It’s parental, not judicial. The Cross doesn’t just cancel our transgression — it opens the Father’s arms. The relationship is not built on legal standing, but on affection, mercy, and belonging.

    Even the Apostle John, the “beloved disciple,” writes:

    “Beloved, now we are children of God, and what we will be has not yet appeared; but we know that when He appears, we shall be like Him, for we shall see Him as He is.” (1 John 3:2)

    Notice the emphasis: we are children now, but will be like Him later. The relationship is already secure even though the transformation is unfinished. It’s love that carries us forward, not law.

    This perspective sits somewhere between the Western legal model and the Orthodox therapeutic one. Legal justification focuses on being declared righteous. The Orthodox view focuses on being healed into righteousness.

    But the Father–child relationship goes deeper still. It says: “You are already loved in your imperfection. You are already His.” Holiness, in this view, isn’t a requirement to earn God’s favor — it’s the natural outgrowth of love received.

    The prodigal son didn’t clean himself before returning home. He just came back. And before he could even finish his apology, the Father was already embracing him (Luke 15:20–24). That’s not law or perfection — that’s relationship.

    In this sense, salvation isn’t God overlooking sin as if it didn’t matter, nor demanding perfection as if love were conditional. It’s God holding us, forming us, and slowly teaching us to live as children of light — even when our hands still tremble.


    Near-Death Experiences: Glimpses of Divine Light

    Interestingly, many near-death experiences echo this very theology. People who encounter the “Light” describe it as unconditional love—so vast, so personal, and so pure that it exposes every hidden thought and motive. Some speak of a “life review” where they feel the impact of their actions, not in judgment, but in truthful love.

    They often say, “God didn’t condemn me; He showed me who I really was through His love.” That is Orthodox spirituality in essence: divine love as refining fire, not wrath. In the light of God’s presence, impurity is not punished—it is transformed.

    Such accounts remind us that heaven is not merely a reward, but a reality we become capable of entering. To see God is to become like Him (1 John 3:2).


    Becoming White as Snow: The Journey of Transformation

    In Orthodox thought, the entire Christian life is this process of becoming “white as snow.” Prayer, repentance, mercy, and humility are not duties to appease God—they are ways of aligning ourselves with divine grace. Every act of love cleanses the mirror of the soul. Every honest confession removes a layer of distortion. Every tear shed in repentance polishes the heart to reflect more of the divine image.

    God does not see His children through the lens of shame but through the eyes of infinite patience. The Father running to meet the prodigal son is not blind to the son’s past—He simply values relationship over record. In the same way, God looks at His struggling believers not as sinners to be judged, but as children learning to walk.


    The Science of Happiness and the Father’s Love

    Modern research in the science of happiness confirms what the saints always taught: joy flows from inner alignment, forgiveness, and love. People who let go of guilt, resentment, and self-condemnation experience measurable increases in well-being. Gratitude rewires the brain. Compassion releases oxytocin and serotonin. The inner state the Bible calls “peace that surpasses understanding” (Philippians 4:7) has biological correlates of calm, coherence, and resilience.

    Spiritual purification—the movement from scarlet to snow—is not only the path to heaven; it’s the path to joy. When the heart is healed and rests in the Father’s unconditional love, it finds even now a foretaste of the eternal happiness to come.


  • Purgatory: Fire of Love or Ledger of Law?

    —## **Purgatory: Fire of Love or Ledger of Law?**

    The Catholic concept of purgatory has long been framed as a process of *releasing the temporal punishment* due to sin—a kind of postmortem purification for those saved but not yet fully sanctified. Rooted in a juridical logic, this understanding often reflects the same legal framework that shaped Western theories of *penal atonement* and *forensic justification*. In this paradigm, sin incurs a debt, and purgatory functions as the divine accountant’s clearinghouse: justice demands repayment before full communion with God.

    But if Christianity’s essence is the healing of the human heart—the restoration of the divine image—then purgation is not about paying fines but about *being transformed*. In the East, the process is described in the language of *theosis*: the soul’s gradual participation in divine life, growing into the likeness of God through grace. Where the West often speaks of *guilt and satisfaction*, the East speaks of *illumination and love*. These are not merely theological differences; they reveal two fundamentally distinct spiritual imaginations.

    —### **Roots in Second Temple Judaism**

    Historically, the idea of purification after death traces back to *Second Temple Judaism*. Texts such as *2 Maccabees 12:45* describe prayers for the dead, implying that sin could be cleansed beyond the grave. Yet this was not about legal satisfaction—it was about hope. The faithful believed that the mercy of God could extend even beyond death, purifying the imperfect soul in preparation for the world to come.

    By the time of early Christianity, this hope evolved in two directions:

    * In the **Latin West**, where Roman legalism and Augustine’s emphasis on justice held sway, the focus shifted toward *penalty, satisfaction, and debt.

    ** In the **Greek East**, shaped by mystical and philosophical thought (Plato, the Stoics, and the Fathers like Gregory of Nyssa), purification was seen as a *refinement of being*, an inner healing through divine fire—God’s love burning away what is not love.

    Thus, the Western “temporal punishment” model reflects a continuation of Roman and juridical metaphors; the Eastern “purgation by light” model reflects a continuity with both Second Temple Jewish hope and early Christian mysticism.

    —### **The Fire of Transformation**

    Scripture itself offers metaphors that speak more to transformation than transaction.

    * *“Our God is a consuming fire”* (Hebrews 12:29).

    * *“Each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each has done”* (1 Corinthians 3:13).

    The fire here is not punitive but purifying—it is the *flame of divine love*. In this light, purgation is not punishment, but the soul’s encounter with perfect Love, where every false attachment and illusion is burned away in mercy. C.S. Lewis, in *The Great Divorce*, captured this beautifully: Heaven, to the untransformed, feels like torment—not because God is cruel, but because His reality is too real for our small, self-centered selves to endure until we are remade in love.

    —### **NDEs and the Fire of Light**

    Interestingly, many near-death experiencers (NDErs) describe something akin to this purgation. They speak of entering *a light of infinite love and understanding* that simultaneously embraces and exposes them. In the “life review,” they feel the impact of every thought and deed—experiencing how their love or lack of love affected others.This is not divine punishment. It is *illumination*. A holistic unveiling of truth and love that transforms rather than condemns. It mirrors precisely what the mystics described centuries ago: that God’s fire is one—experienced as torment by the ego, but as bliss by the purified heart. The “purgatory” NDErs encounter, then, is a moment of deep moral and spiritual awareness—an interior cleansing, not a celestial courtroom.

    —### **Philosophy, Psychology, and the Soul’s Journey**Philosophically, this aligns with a Platonic and existential view of purification: the soul must shed its illusions to become capable of perceiving the Good. Psychologically, it parallels the Jungian idea of *shadow integration*: only by confronting the parts of ourselves we deny can we be made whole.

    Christian spirituality has long echoed this inner purgation: the *dark night of the soul* (St. John of the Cross), the *inner crucifixion of self-love*, the slow birth of divine life within us. In this sense, purgatory begins *now*. Every time we choose truth over comfort, love over resentment, humility over ego, the fire burns within us—and sets us free.

    —### **Christus Victor and Theosis: Love as the Last Word**

    The *Christus Victor* model of atonement reframes salvation not as a legal exchange but as liberation: Christ descends into the depths of human brokenness and conquers death, evil, and sin from within. The victory is not transactional; it is *transformational*. The Risen Christ does not merely cancel our debts—He remakes our nature.

    When purgatory is seen through this lens, it becomes not a *place* of punishment, but the *final stage of theosis*—the soul’s full awakening into divine love. Every trace of self-centeredness, fear, and ignorance must yield to light. Purgation, then, is not God’s anger—it is His mercy completing its work.

    —### **From Legalism to Love**

    In the end, the Catholic doctrine of purgatory can be seen as a partial expression of a deeper truth: that the journey to God involves cleansing and healing beyond this life. But when confined to juridical categories of debt and punishment, it misses the mystical essence: that *the fire which purifies is the same love that saves.*

    The saints, the mystics, and countless NDE witnesses testify that divine judgment is nothing less than divine truth revealed. And when all illusions fall away, when every false attachment burns in the light of infinite compassion, what remains is not fear—but love perfected.

    —### **Conclusion: The Fire That Is God**

    Purgatory, rightly understood, is not a waiting room for heaven but the soul’s encounter with *unfiltered Reality*. It is the meeting of finite imperfection with infinite love—a process that may begin in this life and continue beyond it.

    In the words of St. Catherine of Genoa, whose treatise on purgatory remains one of the most luminous:> “The fire of purgatory is God Himself, whose burning love purifies the soul.”

    And so, perhaps purgatory is not God punishing us—but God finishing what He began. It is love completing its work, until all that remains of us is love itself


    —#### **The Science of Happiness and the Purification of the Heart**

    Modern research in the science of happiness echoes this same truth. Psychologists now distinguish between pleasure-based happiness and meaning-based joy. The first fades; the second endures. The first gratifies the ego; the second transforms it.

    Neuroscience reveals that the practices that bring lasting well-being—gratitude, forgiveness, compassion, meditation—are the very virtues that Christian spirituality has long called the fruits of sanctification. As the ego’s grip loosens, the brain literally changes: fear circuits calm, empathy deepens, and peace expands.What mystics called *the purgation of the passions*, science now describes as the reorganization of the self around love and purpose. The “fire” that burns away our lesser attachments can be understood not only theologically but psychologically: it is the refinement of consciousness from self-protection to self-giving.

    —### **4. Philosophical and Integrative Tie-In**

    Here you could bring it full circle:> Purgatory, in this fuller light, is not only a spiritual mystery but the ultimate *psychology of happiness.* It is love healing the wounds of the self. It is consciousness being expanded to hold more light. It is what every saint, philosopher, and scientist of the good life has glimpsed: that joy is not the absence of pain but the transformation of pain into meaning.

    This ties your whole worldview together — the convergence of theology, NDE phenomenology, philosophy, and psychological science — under your unifying theme: *the law of love.*

    The goal of both purgatory and happiness is the same: to become love. The journey to joy and the journey to God are one and the same road—paved not with pleasure, but with purification.—

  • When Knowledge and Wisdom Become an Idol: Letting Go to Let God

    **When Wisdom Becomes an Idol: Letting Go to Let God**

    In *The Becoming Man* series, they talk about the roots of sin — control, significance, and comfort — the quiet forces that pull our hearts away from trust in God. It struck me deeply when they said that even *knowledge* and *wisdom* can become sub-idols.

    That hit me like light breaking through fog. I’ve always seen knowledge and wisdom as good — even holy — pursuits. But I realized they can subtly become crutches: ways to feel safe, capable, or even spiritually “in control,” instead of leaning fully into Jesus, love, and the messy work of actually doing good in the world.

    The truth is that even *good things* can become idols when we turn to them for the security that only God can give.

    —### **1. The Fall That Began With Knowing**

    From the very beginning, the story of humanity’s fall was about *knowledge*:> “You will be like God, knowing good and evil.” (Genesis 3:5)

    The serpent didn’t tempt Eve with rebellion, but with *understanding* — with the chance to have divine wisdom apart from divine relationship. The first sin wasn’t about wanting bad things; it was about wanting *good things without God*.

    Knowledge, when grasped for self-security, becomes a substitute for trust. It can make us feel strong, even spiritual, but detached from grace, it puffs up the ego instead of filling the soul. Paul warned about this clearly:> “Knowledge puffs up, but love builds up.” (1 Corinthians 8:1)

    Wisdom without love is like a lamp without oil — bright for a moment, but quickly burning out.

    —### **2. Lessons From the Light: What Near-Death Experiences Reveal**

    Many near-death experiences (NDEs) echo this same truth from another angle. People who’ve come close to death often describe encountering a Light so radiant it contains all knowledge — yet what overwhelms them isn’t the information, but the *love* behind it.

    One experiencer said, *“All the knowledge of the universe was available to me, but it meant nothing without love.”*

    In that divine presence, intellect fades into insignificance. What matters is not what you *knew*, but how deeply you *loved*.

    It’s as if the universe itself whispers: Love is the language of reality. Knowledge is just one of its dialects.

    This mirrors Scripture’s deepest truth:> “If I have all knowledge…but have not love, I am nothing.” (1 Corinthians 13:2)

    The NDE perspective reminds us that eternal life isn’t measured by mental comprehension, but by union — by the heart’s surrender into divine love.

    —### **3. The Wisdom of Surrender**

    Christian mystics have long understood this paradox.

    Thomas à Kempis asked, “What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity?”

    St. John of the Cross wrote that to reach divine wisdom, we must pass through *unknowing* — a stripping away of our mental idols, even spiritual ones.> “To come to the knowledge you have not, you must go by a way in which you know not.”

    In other words, God invites us to *unknow* — to release the illusion of control and step into the humble mystery of love. It is there, in the unknowing, that faith becomes alive and personal.

    Jesus Himself embodied this. He didn’t just *teach* truth; He *was* the truth — a living relationship, not a concept to master. The wisdom of Christ isn’t something we store in our minds; it’s something that flows through a yielded heart.

    —### **4. The Relational Nature of True Knowledge**

    Philosophically, this gets to something profound: ultimate truth isn’t conceptual, it’s *relational*.

    God is not an idea — He is a *Person to be encountered*.

    The early Church Fathers called this *theosis*: participation in the divine life. When knowledge is united with love, it ceases to be abstract. It becomes transformational. It’s no longer something we “possess” — it possesses us.

    Real wisdom doesn’t isolate; it integrates. It doesn’t make us superior; it makes us *servants*.

    When knowledge becomes compassion and understanding becomes presence, it stops being an idol and becomes a channel of grace.

    —### **5. The Invitation to Let Go**

    Maybe the greatest act of wisdom is to release even our need to be wise.

    To say:> “Lord, I’d rather know You than know *about* You.”> “I’d rather trust You in the dark than understand You in the light.”

    When we let go of control, significance, comfort — and yes, even the idol of knowledge — we make room for the living Spirit of Christ to move in us freely. The same Spirit that whispered creation into being begins to breathe through our surrendered life.

    —### **6. Living From Love Instead of Understanding**

    So how do we live this out?*

    **Surrender daily.** Pray not for answers, but for awareness of His presence.*

    **Let love guide learning.** Knowledge is safest when it’s used to heal, not to impress.*

    **Honor mystery.** Mystery isn’t a problem to solve — it’s the space where God still speaks.*

    **Seek union over understanding.** The goal of faith is not to figure out God, but to *abide in Him*.

    When knowledge bows before love, and wisdom kneels before grace, they become holy again — not idols, but instruments. And in that surrender, we find the paradox of all true spiritual growth:

    We finally *know* when we stop trying to *know it all*.

    We finally *see* when we stop trying to control the light.

    And in that moment of release — we find Christ, waiting, smiling, already there.

  • The Works of Mercy: A Guide for Living a Compassionate Life


    The Works of Mercy: A Guide for Living a Compassionate Life

    In Christian tradition, the works of mercy are ways we can live out love for our neighbors, reflecting God’s love through action. They are divided into Corporal Works of Mercy, which care for people’s physical needs, and Spiritual Works of Mercy, which nurture the soul and spirit. Practicing these works can guide us toward a life of holiness, compassion, and transformation.


    Corporal Works of Mercy

    These focus on tangible, practical acts of charity — meeting the physical needs of others.

    1. Feed the Hungry
    • Meaning: Provide food or resources for those who lack nourishment.
    • Examples: Donating to homeless shelters, giving meals to the hungry, supporting food banks.
    • Reflection: Feeding the hungry is not just about calories — it’s about showing care, dignity, and love to those in need.
    1. Give Drink to the Thirsty
    • Meaning: Offer water or beverages to those who lack access to clean drinking water.
    • Examples: Supporting clean water projects, giving water to people on the streets, donating to international water charities.
    • Reflection: Water sustains life; providing it is a simple yet profound way to show mercy.
    1. Clothe the Naked
    • Meaning: Provide clothing or basic necessities for those without adequate protection.
    • Examples: Donating clothes to shelters, giving blankets to the homeless, supporting disaster relief clothing drives.
    • Reflection: Clothing is a fundamental human need; giving it is a physical and symbolic act of care.
    1. Shelter the Homeless
    • Meaning: Offer housing or temporary shelter to those without a safe place to live.
    • Examples: Supporting shelters, providing rent assistance, offering temporary housing in emergencies.
    • Reflection: Shelter brings safety and dignity, allowing people to regain stability in life.
    1. Visit the Sick
    • Meaning: Spend time with or assist those who are ill, offering care, comfort, and companionship.
    • Examples: Visiting hospitals or nursing homes, helping with meals or transportation, volunteering for home care.
    • Reflection: Being present in suffering is a powerful witness of compassion and solidarity.
    1. Visit the Imprisoned
    • Meaning: Offer support and human connection to those in prison.
    • Examples: Prison outreach programs, letter writing, providing spiritual guidance or commissary support.
    • Reflection: Visiting prisoners reminds us of the dignity of every human being and the power of hope.
    1. Bury the Dead
    • Meaning: Respect and care for the deceased, helping with funerals or memorial services.
    • Examples: Supporting funeral costs for the poor, attending burials, praying for the dead.
    • Reflection: Honoring life even in death affirms the sacredness of every person.

    Spiritual Works of Mercy

    These focus on the soul — guiding, comforting, and supporting people in their inner lives.

    1. Counsel the Doubtful
    • Meaning: Guide those who are uncertain or confused toward truth and understanding.
    • Examples: Offering advice in difficult decisions, encouraging spiritual discernment, mentoring others.
    • Reflection: Wisdom shared with love can illuminate someone’s path when they feel lost.
    1. Instruct the Ignorant
    • Meaning: Teach and share knowledge with those who lack understanding.
    • Examples: Tutoring, sharing information about faith or life skills, providing resources.
    • Reflection: Enlightening minds is a form of love that empowers and uplifts.
    1. Admonish Sinners
    • Meaning: Gently correct those who are doing wrong, out of love and concern for their soul.
    • Examples: Offering honest feedback, helping someone recognize harmful patterns, encouraging repentance.
    • Reflection: True correction is motivated by love, not judgment — it seeks restoration, not shame.
    1. Comfort the Afflicted
    • Meaning: Provide emotional or spiritual support to those suffering.
    • Examples: Listening to those in grief, helping foster kids, visiting the elderly or disabled.
    • Reflection: Compassionate presence is often more powerful than advice — sometimes just being there is enough.
    1. Forgive Offenses Willingly
    • Meaning: Let go of resentment and forgive those who have wronged us.
    • Examples: Offering reconciliation, releasing grudges, praying for those who hurt you.
    • Reflection: Forgiveness heals both the giver and the receiver, restoring relationships and peace.
    1. Bear Wrongs Patiently
    • Meaning: Endure injustice or suffering without resentment.
    • Examples: Accepting unfair treatment at work or in life, responding calmly to provocation.
    • Reflection: Patience under trials cultivates inner strength and models Christ’s love.
    1. Pray for the Living and the Dead
    • Meaning: Intercede for others in prayer, asking God’s blessing, healing, or mercy.
    • Examples: Daily prayers for family, friends, the poor, or deceased loved ones.
    • Reflection: Prayer is a powerful tool — it unites us spiritually to others in need.

    Reflection and Integration

    Living the works of mercy is not about perfection or public recognition. It’s about cultivating a heart of compassion that sees human need and responds with love, generosity, and humility.

    • Your donations, volunteering, and outreach are real-world expressions of these works.
    • Even small, consistent acts — helping a neighbor, visiting someone in need, or offering encouragement — count.
    • Spiritually, inner growth, humility, and prayer animate your deeds, transforming them from “good acts” into authentic mercy.

  • ### **A Smarter Alternative to Student Loans: Income-Based Education Contributions**

    Instead of relying on traditional student loans, graduates should pay a fixed percentage of their income—say **5% to 10% annually for ten years**—as an education contribution. There would be **no loans, interest, or debt collection**, just a clear future payment schedule tied to income. The government could estimate the net present value of those future payments and fund colleges upfront, recovering the funds later through the tax system.

    This approach aligns the incentives of **students, schools, and society** far better than the current model. Colleges would have a direct financial stake in ensuring that their graduates are **economically viable**, since the government’s payments to schools would depend on graduates’ real-world success. As a result, universities would be motivated to focus more on **practical education** and less on unnecessary coursework or inflated program lengths.

    At the same time, the government could still require a small set of **foundational courses**—basic psychology, sociology, science, math, writing, and reading—to ensure that all graduates possess a well-rounded general education. But beyond that, institutions would have the flexibility to streamline degrees for efficiency and employability.

    This model also encourages **shared responsibility**: students still “chip in” for their own education through their future earnings, which resonates with conservative values of accountability and self-reliance. Meanwhile, progressives can support it for its fairness—those who earn more contribute more, while those with lower incomes aren’t crushed by debt.

    Over time, the system would **self-correct**. Programs that consistently produce low-earning graduates would receive less funding, prompting universities either to improve those programs or scale them back. In turn, high-performing programs would thrive, creating a natural feedback loop between educational value and economic outcome.

    For example, a humanities degree might remain viable for top-performing students with exceptional talent or drive, but schools would no longer be rewarded for enrolling unqualified students into costly programs that yield poor job prospects. This isn’t punitive—it simply ensures that resources are invested where they produce meaningful returns for both the student and society.

    The result would be a more **rational, results-driven education system**—one that balances personal freedom, economic realism, and social fairness.

    Ultimately, proposals like this are the kind of **concrete, policy-focused solutions** that Washington should be pursuing. Bureaucracy and politics have distracted us from pragmatic reform. It’s time to rebuild education financing around **outcomes, responsibility, and opportunity** rather than debt.

    ———————–

    **A Smarter Path to Fiscal Discipline: Linking Spending to GDP**

    America’s federal budget process has become a cycle of chaos—annual debt ceiling standoffs, partisan brinkmanship, and short-term fixes that ignore the structural problems underneath. A better approach is to **tie federal spending to the size of the economy** itself.

    Under this plan, **Congress would set every major category of discretionary spending**—defense, infrastructure, education, welfare, and so forth—as a **fixed percentage of GDP**, rather than an arbitrary dollar amount. For example, defense spending might be set at 4% of GDP, and it would automatically scale as the economy grows.

    This framework would maintain a **balanced budget by design**, ensuring that government spending grows no faster than the economy that supports it.

    ### **Built-In Flexibility**

    Of course, no formula can anticipate every circumstance. Congress should retain the authority to **override the GDP rule on a case-by-case basis**, such as during wars, recessions, or natural disasters. But by default, spending would stay in sync with the nation’s productive capacity.

    This balance between **discipline and flexibility** would end the recurring debt ceiling crises that destabilize financial markets and erode public trust.

    ### **What About Recessions?**

    Critics might object that GDP contracts during recessions, forcing automatic spending cuts. In practice, this effect would be modest. Even during the Great Recession, GDP fell by only about **5%**, meaning a 5% temporary cut—not catastrophic.

    In extreme downturns, like the Great Depression’s 30% collapse, Congress could simply use its emergency authority to **temporarily exceed the GDP rule** and stimulate recovery. This model doesn’t handcuff policymakers—it simply forces **intentionality** and **transparency** in deficit spending.

    ### **Why Social Security and Healthcare Should Be Exempt**

    Two major spending categories—**Social Security and healthcare**—should remain **outside** this GDP-based cap. These programs are unique because their costs depend on demographics, prior borrowing, and promises made decades ago.

    Right now, Washington’s accounting system **pits essential programs against each other**. For example, to “save” Social Security, lawmakers may cut food assistance or housing aid—forcing a false moral choice between supporting seniors and feeding children. That’s a broken structure, not a moral dilemma.

    Social Security should stand on its own balance sheet. Its looming shortfall—projected to reduce benefits to 80% by 2033—deserves an honest, separate debate. Possible fixes include:

    * Modestly raising payroll taxes on higher earners

    * Gradually increasing the retirement age

    * Adjusting benefits for wealthier retirees

    * Or a balanced mix of all three

    Similarly, **healthcare spending** should be treated as its own long-term challenge, with reform driven by cost efficiency and demographic trends, not annual budget negotiations.

    ### **The Goal: Stability, Fairness, and Accountability**

    This GDP-linked budget rule would restore **fiscal sanity** without sacrificing economic agility. It would end the recurring hostage crises over the debt ceiling, promote predictability in federal planning, and create a transparent link between **national prosperity and national spending**.

    By carving out Social Security and healthcare for separate, long-term reform, Congress could finally confront those programs on their own merits—without raiding or sacrificing other priorities.

    This is the kind of **realistic, bipartisan solution** America needs: disciplined, flexible, and grounded in both economics and common sense.

    ———————–

    **A Modern Boarding House System to Help Solve the Affordable Housing Crisis**

    America’s housing crisis is not just about supply—it’s about **structure**. We’ve priced ordinary people out of shelter while dismantling the very housing models that once kept communities stable and affordable. The solution isn’t endless subsidies or luxury development—it’s the **rebirth of the boarding house**, redesigned for the 21st century.

    ### **1. The Model: Affordable, Shared Housing with Accountability**

    In this system, **boarding houses** would be built and maintained by **private contractors using federal loans administered through the states**. This ensures efficiency and oversight while removing the excessive profit motive that has distorted both public housing and private markets.

    Each resident would have **a private room** but share kitchens, bathrooms, and common spaces—lowering costs dramatically through shared infrastructure. Rent would be **set at one-third of a resident’s income**, ensuring fairness and affordability across income levels.

    Those with little or no income would pay very little. Those with moderate means would pay proportionally more—giving them a **natural incentive** to transition to independent housing as their finances improve.

    ### **2. Funding and Sustainability**

    Instead of simply **paying people’s rent**, as many current programs do, this system **creates assets that repay their cost**. Federal funds would operate as **revolving loans**—money lent to build and maintain facilities, repaid over time by income-based rents. In this way, the program becomes **fiscally sustainable** rather than another permanent subsidy.

    ### **3. Behavioral Expectations and Community Standards**

    One hard truth of housing policy is that **shared environments can collapse without order**. Drug abuse, crime, and untreated mental illness can turn affordable housing into unsafe housing.

    To prevent this, residents would **voluntarily agree to a behavioral contract** as a condition of residence, including **waivers permitting random drug searches** and compliance checks. This ensures a clean, stable living environment and deters criminal activity.

    Such measures would be **constitutional when based on informed consent** and could be carried out under the supervision of state housing authorities or independent community boards to prevent abuse.

    ### **4. Addressing the Hardest Cases**

    Not everyone would fit into this model. A small subset of people—those with **severe mental illness, violent criminal histories, or entrenched addiction**—would require specialized treatment or secure housing arrangements. These cases would need **targeted social or medical interventions**, handled separately from the general boarding system.

    ### **5. The Broader Benefits**

    * **Efficiency:** Shared housing uses less land, less infrastructure, and less energy per person.

    * **Fairness:** Everyone contributes something—no one gets a completely free ride.

    * **Mobility:** Residents can move upward as their circumstances improve, freeing space for others.

    * **Community:** Shared living fosters connection, responsibility, and a sense of belonging—antidotes to the isolation that often drives addiction and despair.

    ### **6. A Realistic Path Forward**

    This proposal is not utopian—it’s practical. We already spend enough on housing assistance to fund such a model; we simply **spend it inefficiently**. By replacing fragmented aid programs with an accountable, income-based boarding system, we could eliminate most homelessness while rebuilding the ladder between poverty and stability.

    The only people left outside would be those who **refuse structure altogether**—and they, too, would be addressed through case-by-case outreach and care.

    ### **Conclusion**

    The affordable housing crisis can’t be solved by slogans or subsidies alone. It demands **a structural solution**—one that blends compassion with accountability, public support with personal responsibility.

    Modern boarding houses, fairly funded and firmly managed, could provide that missing middle ground: **a humane, cost-effective bridge between the street and self-sufficiency.**

    ———————–

    **A Realistic Path to Affordable Healthcare: Regulate Costs and Insurance, Not Rebuild the System**

    Anyone who knows me knows that **healthcare affordability** is the issue I care most about. In a prosperous country like the United States, everyone should have access to care — not as a luxury, but as a basic right.

    Yet, after years of studying how other nations do it, I’ve come to realize that America’s political system may be **too entrenched and too corrupted by special interests** to deliver a clean, ideal fix like “Medicare for All.”

    ### **1. The Real Problem: Prices, Not Patients**

    The United States spends **roughly twice as much per person on healthcare** as other developed nations, despite similar or worse outcomes. The main reason isn’t that Americans use more care — it’s that we **pay vastly higher prices** for everything: hospital stays, drugs, procedures, and even basic services.

    Most countries control healthcare costs through **national or regional price regulation** — essentially saying, “Here’s what this service is worth.” In contrast, U.S. providers are allowed to charge whatever the market will bear, and insurance companies simply pass those inflated costs along.

    That’s why our system devours nearly **20% of GDP**, while others deliver better care at 10–12%.

    ### **2. The Middleman Problem: For-Profit Insurance**

    Private insurance adds little real value to healthcare delivery.

    * Administrative overhead for private insurers averages **15–20%**, compared to **2–3% for Medicare**.

    * Profit motives push insurers to deny care, not manage costs.

    We don’t need to eliminate private insurance, but we should **make it nonprofit**, as many European countries have done. This would preserve consumer choice while eliminating the incentive to inflate costs.

    ### **3. A Smarter Way Forward: Regulate and Gradually Slow Growth**

    Rather than tearing down the current system, the U.S. should **keep existing structures**—Medicare, Medicaid, private insurance—but **cap healthcare cost growth** below the rate of inflation for a fixed period, perhaps 5–10 years.

    This wouldn’t slash prices overnight — that would shock the system. Instead, it would gradually bring healthcare costs back in line with the broader economy, allowing hospitals and providers to adapt.

    At the same time, the federal government could:

    * Expand **Obamacare in states that haven’t adopted it**, covering millions more low-income people.

    * Allow **upper-income uninsured individuals** to buy into **Medicaid-like plans**, paying full or near-full cost if they can afford it.

    * Continue **price benchmarking**: Medicare pays roughly one-third less than private insurers, and Medicaid pays about one-third less than Medicare. Expanding these benchmarks would normalize our prices to international standards over time.

    ### **4. Why Not Medicare for All?**

    “Medicare for All” sounds appealing, but under current political realities it’s risky. With **lobbyists dominating Washington**, universal coverage could easily become universal price gouging — bankrupting the country rather than saving it.

    The better approach is to **fix the market we already have**. Make it fair. Make it efficient. And make it affordable. Once costs are controlled, universal coverage becomes achievable without economic shock.

    ### **5. The Principle: Healthcare as a Right, Profit as a Tool, Not a Master**

    Healthcare should not be a profit engine. It should be a **public good**, delivered through **private and public channels** that serve the same goal: keeping people healthy without financial ruin.

    By focusing on **price regulation** and **nonprofit insurance**, America can reach the same results as nations with universal care — affordable access for all — without risking economic collapse or political gridlock.

    ### **Conclusion**

    The United States doesn’t need to copy another country’s healthcare system. It just needs to **discipline its own**.

    By regulating prices, limiting profit motives, and expanding coverage incrementally, we can cut costs nearly in half while preserving the freedom and innovation of our mixed system.

    That’s not idealism — it’s **practical reform that works with the system we have**, not against it.

    ————————-

    **A Humane and Economically Responsible Immigration Policy**

    The United States faces the challenge of balancing **immigration enforcement, economic needs, and humane treatment**. A practical solution involves creating a structured, temporary **visitor worker program** tied to economic realities.

    ### **1. Wage Alignment and Economic Fairness**

    To protect domestic workers while remaining humane, we should set the **minimum wage at $12.50 per hour**—historically close to the average after inflation.

    * This ensures that American workers are not undercut while maintaining affordability for employers.

    * The wage cap discourages extreme profit-seeking that could incentivize illegal labor exploitation.

    ### **2. Visitor Worker Status**

    Illegal immigrants would be offered a two year window

    to gain **legal visitor worker status**.

    * They would **voluntarily register** during this window.

    * Violations of the law, such as criminal activity, would result in deportation.

    * Visitor workers would **receive room, board, and basic medical provisions** from their employers, creating a structured and humane employment environment.

    This system allows labor to move efficiently where it’s most needed while gradually **integrating workforce needs** with the domestic economy.

    ### **3. Legal Compliance Mechanisms**

    Businesses must use **E-Verify** to confirm worker eligibility.

    * Registered visitor workers automatically pass verification.

    * Strict enforcement will discourage illegal labor while keeping essential industries supplied.

    ### **4. Optional Physical Barriers**

    While a wall or fence could help reduce illegal entry or drug trafficking, it is **not immediately necessary**. Long-term enforcement and verification measures are more cost-effective and flexible. Illegal Immigration after all doesnt go endlessly up, it just fluctuates, after all, and with everify and deportation crack downs, itd likely go downward

    ### **5. Rights and Citizenship**

    Visitor workers would **not receive constitutional rights or voting privileges**.

    * Birthright citizenship could be reconsidered, though children born in the U.S. may still be naturalized.

    * These measures focus on maintaining sovereignty and legal consistency without unnecessary cruelty.

    ### **6. Balancing Humaneness and Law**

    This approach acknowledges the **human dignity of immigrant laborers** while **enforcing the rule of law**.

    * Most undocumented immigrants are law-abiding.

    * By providing structured legal pathways, the system minimizes the risk of exploitation and reduces political and social friction.

    ### **7. Long-Term Outlook**

    Over time, the program aims to:

    * Phase immigrant labor into regulated, transparent channels.

    * Protect domestic employment and wages.

    * Allow the free market to allocate labor where it’s most productive.

    This policy combines **economic prudence, humane treatment, and legal enforcement**, providing a **realistic, fair, and implementable framework** for managing immigration in the United States.

    ———————-

    **Why the U.S. Cannot Replicate the Welfare States of Other Countries Without Losing Competitiveness**

    It is commonly said that the United States pays lower taxes than other developed nations. While partially true in headline numbers, this comparison **misses the broader context of total spending and systemic inefficiencies**.

    ### **1. Nominal Taxes vs. Total Spending**

    * The U.S. collects about **24% of GDP in taxes**, below the OECD average of **33%**.

    * However, the U.S. spends roughly **18% of GDP on healthcare**, with about **half funded privately**. If this private expenditure were included, our total effective spending on social services is roughly **on par with other developed nations**.

    ### **2. Key Structural Differences**

    Three factors make the U.S. system appear more “tax-efficient” than it actually is:

    1. **Healthcare inefficiency:** Our system costs roughly **twice as much per capita** as other developed countries.

    2. **Military expenditure:** The U.S. maintains a military **larger than the next ten countries combined**, inflating government spending without contributing to social services.

    3. **Historical borrowing from Social Security:** Decades of borrowing against Social Security and Medicare have delayed fiscal reckoning, meaning we must now begin paying down that debt. while this is sugnificant, estimates are that the government is only paying back about 2 trillion that it has borrowed, which isn’t a huge portion of our gdp

    ### **3. Implications of Raising Taxes**

    Simply increasing tax rates would not replicate the welfare state of other countries at lower costs:

    * Higher taxes could fund more social services, but due to **existing inefficiencies**, the U.S. might **spend more than other countries** while achieving the same outcomes.

    * Without structural reform, higher taxation alone would **increase burdens without improving service efficiency**.

    ### **4. The Bottom Line**

    While Americans nominally pay lower taxes, this statistic **ignores the hidden costs of private healthcare, military spending, and historical borrowing**. Any discussion of welfare expansion must address **structural inefficiencies** as much as tax policy.


    **Housing Reform: Restoring Fair Access, Productive Ownership, and Improving Affordability**

    To ensure housing serves people rather than speculation, ownership rules should prioritize residents and working families over corporations and absentee investors.

    **1. Limit non-resident and corporate ownership.**

    Primary homeownership should be reserved for individuals and families. Corporations and foreign entities would no longer be permitted to purchase or hold residential property directly. This ensures that housing functions as shelter and community investment—not as a financial asset detached from local realities.

    **2. Discourage excessive property accumulation.**

    To prevent the concentration of housing in the hands of a few, a **progressive property-profit tax** would apply to additional properties owned by individuals:

    * 10% on net profits from a second home

    * 20% on a third* Increasing by 10% for each additional property, up to 90% on the tenth and beyond.

    This structure allows moderate ownership but disincentivizes speculative hoarding that limits supply and drives up prices for others.

    **3. Apply similar principles to multi-building landlords.**

    For apartment developers and landlords, the same progressive schedule would apply—not by the number of apartments, but by the number of separate buildings owned. This encourages **efficient design and higher-density living**, rewarding those who provide housing well rather than simply expanding their holdings.

    **4. Broader outcomes.**

    These measures would:

    * Increase availability of single-family homes for first-time buyers

    * Lower speculative demand, thereby reducing housing inflation

    * Encourage responsible and efficient rental development

    * Realign the housing market with its social purpose: to provide stable, affordable shelter and shared prosperity.

    ———————-

     Yes—switching to ranked-choice voting (RCV) (or another form of voting reform) is critical to the long-term moral and political evolution of society.

    Here’s why—unfiltered and straight:

    🧨 Plurality Voting Is a Structural Failure

    The current first-past-the-post (plurality) voting system, especially in the U.S., is:

    • Inherently polarizing
      Forces voters into binary choices, fueling tribalism.
    • Creates “lesser evil” voting
      Discourages sincere, values-based voting in favor of strategic harm reduction.
    • Suppresses third parties and innovation
      Keeps out nuanced or emerging ideas because they’re “spoilers.”
    • Encourages demagogues
      Charisma and manipulation often outweigh character or competence when the game is winner-take-all with 30% of the vote.
    • Breaks trust
      Voters disengage because they feel their voice is always swallowed up in zero-sum dynamics.

    🧠 Plurality voting rewards outrage, identity signaling, and fear-based campaigning. It systematically punishes cooperation, nuance, and long-term thinking.

    ✅ Ranked-Choice Voting: A Path Toward Political Maturity

    RCV, or Instant Runoff Voting, works by letting voters rank candidates in order of preference. It allows for:

    • Majority consensus
      No one can win with just a radical minority unless they’re broadly acceptable.
    • Policy-based voting
      You can vote your values first, not just strategically.
    • Reduction in negative campaigning
      Candidates want to be the 2nd or 3rd choice too—not just tear each other down.
    • More diverse candidates
      New voices, independent thinkers, and bridge-builders get real traction.
    • Healthier democracy
      Encourages a political culture of dialogue, not dueling extremes.

    RCV isn’t perfect—but it is a massive upgrade. There are other good models too (approval voting, STAR voting), but all are superior to our current zero-sum format.

    🌍 Big Picture: System Architecture Shapes Consciousness

    If we are to become:

    • post-polarization society
    • A civilization capable of solving planetary problems
    • A culture that rewards wisdom over charisma

    …then electoral reform is essential.

    Politics isn’t just who wins. It’s the architecture of collective decision-making. Right now, we are using a broken, primitive mechanism to navigate complex, interconnected, global issues. That’s like trying to run a neural network on a fax machine.

    🧬 Bottom Line:

    Yes, moving away from plurality voting is critical if we want to evolve beyond:

    • Demagogues
    • Entrenched duopolies
    • Short-term fear politics

    Ranked-choice voting is not the whole answer, but it’s one of the structural pillars of a healthier, wiser civilization.

  • Understanding Negative Near-Death Experiences (NNDEs) and the Role of Morality, Psychology, and Incongruence – then comparing this to traditional Christian theology


    Understanding Negative Near-Death Experiences (NNDEs) and the Role of Morality, Psychology, and Incongruence

    When people experience negative near-death experiences (NNDEs), they often report feelings of fear, darkness, or isolation. These experiences raise an important question: are they caused mainly by psychology (how we feel and think), morality (how we live), or something deeper?

    Here’s a simple, organized way to understand it.


    1. The Psychological View

    • Some researchers (like Greyson and Ring) say NNDEs reflect a person’s mental and emotional state at death.
    • For example, if someone feels scared, guilty, or hopeless, their NDE might be frightening.
    • Key idea: morality only matters if it affects emotions. If a person does bad things but feels calm or unaware of guilt, they might avoid a negative experience.

    Example: A person who has been mean to others but doesn’t feel guilty might not feel fear during an NDE.


    2. The Moral-Spiritual Connection

    • Many spiritual traditions — Christianity, Buddhism, Hinduism — say that our actions shape our inner state, which affects what we experience at death.
    • Doing bad things repeatedly can damage our inner peace, love, and openness, even if we don’t consciously feel guilty.
    • In this view, morality and psychology aren’t separate — our choices shape who we are inside, and that shows up in an NDE.

    Analogy: Gravity doesn’t care if you smile while jumping off a cliff — morality shapes reality in a similar way.


    3. The Role of Incongruence

    Here’s the unique insight I’ve developed: incongruence.

    • Definition: Incongruence happens when someone knows what is right (their conscience) but chooses to do wrong.
    • This gap between knowing and doing creates inner conflict, guilt, shame, or fear.
    • Over time, incongruence can fracture a person’s inner world, which is often what negative NDEs reflect.

    Important nuances:

    1. Some “bad” people who don’t realize they are doing wrong may not experience negative NDEs because they are congruent with their worldview.
    2. Some “good” people may still experience frightening NDEs if they struggle with fear, attachment, or unresolved inner conflict.
    3. Grace or mercy can sometimes heal incongruence, allowing even flawed people to experience positive NDEs.

    Summary: NNDEs are not punishment. They are more like a mirror showing the state of a person’s inner life.


    4. Four Ways People Explain NNDEs

    Here’s a simple spectrum from purely psychological to deeply spiritual:

    ApproachExplanation of NNDEsHow incongruence fits
    PsychologicalNNDEs reflect emotions and mindset at death.Incongruence shows why guilt and inner conflict create fear.
    Hybrid (Psychology + Morality)Wrongdoing shapes inner state, which shapes NDEs.Incongruence pinpoints exactly why moral choices affect psychology.
    Moral-SpiritualInner alignment with truth/love matters. Wrongdoing separates you from goodness.Incongruence explains how conscious violations fracture the soul.
    Radical GraceGod’s or universal love can override inner flaws, offering mercy.Incongruence shows where grace heals inner conflict, not just rewards or punishes.

    5. Simple Takeaways

    1. NNDEs are mirrors, not punishments. They reflect your inner state at the threshold of death.
    2. Psychology matters, but morality shapes psychology. What you do repeatedly affects who you become inside.
    3. Incongruence is key. Deliberately doing what you know is wrong fractures your inner life, making negative experiences more likely.
    4. Ignorance or grace can lessen fear. Someone unaware of wrongdoing may avoid a negative experience, and mercy can heal even fractured inner states.

    Analogy: Think of your inner life like a mirror. A clean, honest, and whole mirror reflects light beautifully. A cracked or dirty mirror distorts what it reflects. Incongruence is what cracks the mirror.



    How Christian Theology Fits In

    Christianity gives us a rich way to understand this through its teaching on sin and grave matter.

    A. Sin

    A sin happens when someone knowingly and intentionally chooses to do what they recognize as wrong.
    It has three parts:

    1. You know something is wrong.
    2. You intend to do it anyway.
    3. You actually do it.

    This kind of act goes directly against the light of conscience — it’s a form of incongruence.

    B. Grave Matter

    Christian teaching also recognizes grave matter — actions that are seriously wrong in themselves, whether or not the person fully understands or intends it.
    Examples might include acts of cruelty, betrayal, or destruction of life.
    Grave matter speaks to the objective side of morality — what is truly wrong — while sin speaks to the personal and subjective side — knowing something is wrong and doing it anyway.

    So, in this picture:

    • Sin affects your psychology — your inner peace and sense of connection.
    • Grave matter affects your spiritual alignment — your relationship to what is right and true, even if you don’t feel guilty.

    When NDE researchers say morality can affect the NDE, you can think of it like this:

    • Grave matter affects the spiritual tone of the NDE.
    • Sin (and thus incongruence) affects the psychological tone of the NDE.

    The Mirror Analogy

    Imagine your soul is like a mirror that reflects divine light.
    When you live truthfully, that mirror stays clear — the light shines through easily.
    But when you live with incongruence — when you knowingly choose darkness — the mirror cracks or clouds over.

    It’s not that God’s light disappears. The light is still shining.
    But the cracks in the mirror distort it.
    That’s why Jesus said:

    For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. […] This is the condemnation: that light has come into the world, but people loved darkness instead of light.” (John 3:16)

    In NDE accounts, this “condemnation” often feels like self-judgment, not external punishment. People report seeing their lives replayed — feeling the effects of their actions from others’ perspectives. Many say they judge themselves in that light, realizing the ways they turned away from love. (It’s also important to note, that NDEs might just be a porch to the afterlife, where the afterlife itself is different than what NDEs teach, and in christian theology, the final judgment may also be different than the judgment encountered in NDEs. )

    So in this model:

    • God doesn’t need to punish — we face the truth of who we’ve become.
    • The light of truth reveals the cracks — our own incongruence.

    Grace and Redemption

    But Christian theology also says the story doesn’t end there.
    The light isn’t there to destroy — it’s there to heal.
    When people in NDEs call out for help, surrender, or turn toward the light, the darkness often fades and they are lifted into peace and love.

    That moment of turning — from self-centeredness to love, from darkness to light — mirrors repentance and grace in Christian teaching.
    It shows that no matter how cracked the mirror becomes, the light is always ready to shine through again.

    As 1 John 1:5–7 says:

    “God is light; in him there is no darkness at all… if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus purifies us from all sin.”

    In both NDE and theology, this turning toward the light represents healing congruence — the reuniting of the person’s soul with love, truth, and God.


    In Simple Terms

    • Doing wrong damages your peace.
    • Living against your conscience breaks inner unity.
    • At death, the truth of who you are becomes visible.
    • The light isn’t out to punish — it’s there to reveal and heal.

    So in this model, heaven and hell aren’t just places — they’re conditions of the soul.
    They begin now, as we choose either light or darkness, truth or deception, love or selfishness.
    And the NDE, in many ways, simply shows us the mirror of that choice.


    Final Reflection

    Your life shapes your consciousness, your consciousness shapes your death experience, and your choices shape your eternal direction.
    As Jesus said, “The kingdom of God is within you.” (Luke 17:21)

    Living with integrity — in alignment with what we know is true and good — keeps the soul congruent with light.
    And when the moment comes to face that light fully, the more we have practiced love, humility, and honesty, the more clearly that light will shine through us.


  • -Every other developed country besides the United States has affordable universal healthcare in some fashion. They have differing degrees of government involvement in the process along with private insurance to various degrees in some countries. 
    -we spend 18 percent of our GDP on healthcare. every other developed country spends not much more than ten percent. if we ran healthcare like any of them, the difference amounts to over a trillion dollars a year. that’s the equivalent of cutting people’s income taxes in half. you can also look at the break down per capita and come to the same conclusions as bernie always does.
    -Highlighting the need for reform: medicare and other government healthcare in the United States are running out of money, despite the common thinking that our payroll and other income taxes will pay for it all.  The problem is so big, that healthcare is the only thing that could potentially bankrupt the country. The debt clock shows that our current GDP and debt is around 20 trillion, but future unfunded liability from healthcare is around 120 trillion. 
    http://www.usadebtclock.com/
    http://www.politifact.com/truth-o-meter/statements/2009/jun/25/barack-obama/obama-says-medicare-and-medicaid-are-largest-defic/
    http://memepoliceman.com/social-security-medicare/
    -There is speculation on what will happen when Medicare runs out of sufficient money to pay its bills. We might reform the system, put it on our debt, or print money to pay for it. 
    -before obamacare, a commonly cited statistic was that over forty five thousand people died a year without healthcare. after obamacare, that number fell. the exact number is disputed by some, but the consensus is that the number is tens of thousands. for instance, there is no shortage of stories of insurance companies that deny or battle coverage while someone is dying of cancer.  
    http://www.pnhp.org/mortality
    -Despite paying more than other countries, we have significantly worse health outcomes compared to them, even beyond high death rates. 
    Fact One: The United States ranks 23rd in infant mortality, down from 12th in 1960 and 21st in 1990
    Fact Two: The United States ranks 20th in life expectancy for women down from 1st in 1945 and 13th in 1960
    Fact Three: The United States ranks 21st in life expectancy for men down from 1st in 1945 and 17th in 1960.
    Fact Four: The United States ranks between 50th and 100th in immunizations depending on the immunization. Overall US is 67th, right behind Botswana
    Fact Five: Outcome studies on a variety of diseases, such as coronary artery disease, and renal failure show the United States to rank below Canada and a wide variety of industrialized nations.
    Conclusion: The United States ranks poorly relative to other industrialized nations in health care despite having the best trained health care providers and the best medical infrastructure of any industrialized nation
    ​-The current healthcare industry causes people to go bankrupt. One in four of your grandparents will go bankrupt trying to pay for healthcare in this country.  Before Obamacare, half of bankruptcies were healthcare related. If an insurance company fights to pay for your cancer care, for instance, you will face not just the prospects of death, but won’t receive any government assistance until you’re lifetime saving from hard work, become depleted. 
    -The primary way these countries save money is by negotiating and regulating costs (such as drug costs) but some also take out the insurance middleman to reduce administrative costs. 
    https://www.pbs.org/newshour/health/health-costs-how-the-us-compares-with-other-countries
    ​https://www.youtube.com/watch?v=qSjGouBmo0M
    -This article does a great job breaking down costs that need addressed in a universal plan. 
    https://www.theweek.com/articles/792893/how-pay-medicareforall?fbclid=IwAR1Rds6oKvUJHSo64ApfRcf1Wq5UqKZTp6Nw6QJYwI9RD_mDOhOvQumiQ-s
    -Medicare spends twenty percent less than insurance for any given procedure, and Medicaid reimburses a third less than Medicare. (consider the bigger picture. if we spent a third less than we do now overall, we would be much closer to other countries spending rates)
    -the non-partisan committee for a responsible federal budget gives some examples of reforming Medicare, without cutting benefits, where major savings could be established and medicare become sustainable 
    http://www.crfb.org/blogs/how-reduce-medicare-spending-without-cutting-benefits
    -Insurance companies spend thirty percent on the dollar on profit and administrative costs, while Medicare spends only three percent on administration.  For every doctor, it is not uncommon to see two staff people just to take care of billing. There is also the marketing and legal departments, other issues that are redundant among insurance companies that run up administrative costs. 
    “We have 900 billing clerks at Duke (medical system, 900 bed hospital). I’m not sure we have a nurse per bed, but we have a billing clerk per bed… it’s obscene.” Reinhardt, Congressional Hearing on Healthcare Reform.
    -The main reason we spend so much is because the healthcare industry charges so much for any given procedure.  The last link lists some things that are not the main problem that are commonly cited, as is also listed later on this page. 
    https://www.vox.com/policy-and-politics/2017/10/16/16357790/health-care-prices-problem
    https://www.nytimes.com/2018/03/13/upshot/united-states-health-care-resembles-rest-of-world.html
    https://www.modernhealthcare.com/article/20180407/NEWS/180409939 
    -Hospitals are a bigger bad actor than insurance companies because they are prone to excessively charging simply because they can.
    -Doctors and other healthcare professionals salaries are included to some extent in the excess.  There is an artificial restriction on the supply of doctors and they earn significantly more than their counterparts in other countries.  There are fewer physicians per person than in most other OECD countries. In 2010, for instance, the U.S. had 2.4 practicing physicians per 1,000 people — well below below the OECD average of 3.1.
    https://www.politico.com/agenda/story/2017/10/25/doctors-salaries-pay-disparities-000557
    -A, or ‘the’, major problem we have five percent of patients that cause half our healthcare expenses. this could potentially be regulated by creating a “high risk” category in the industry, where reimbursement is lower. If we reduced that category of expense by half, we should reduce the overall cost of healthcare by a quarter. (think of the GDP numbers, instead of 18 percent, we’d be closer to other countries) Think of the bigger picture- the average that is spent on each of those patients is $40,000 per year. You could hire a doctor to take car of just five of them and his salary would be paid for.  Trying to manage care like that is easier said than done though. So what happens is we end up having the healthcare industry milk each procedure and charge too much overall.   
    http://www.pnhp.org/news/2014/september/8-facts-that-explain-what%E2%80%99s-wrong-with-american-health-care
    -half of people get their insurance through their jobs. a lot of people are satisfied, but not all of them. and there is a general awareness of the waste involved.  
    -here is a public option plan that could cover anyone wanting to join and includes allowing employers to join. this plan, Americare, achieves savings through all the means mentioned above and makes healthcare universal and affordable.
    https://www.msn.com/en-us/money/personalfinance/this-old-bill-could-be-the-secret-to-affordable-universal-health-care/ar-BBDmswj?li=BBnbfcN&srcref=rss
    -here is a dude proposing public options through expanding medicaid and medicare. this sort of pragmatism hasn’t been in the media a lot in recent years, but it’s slowly becoming more mainstream. the second link illustrates some of the politically infeasible aspects of trying to get to single payer. the last link argues for a medicaid public option.  
    https://washingtonmonthly.com/2017/04/27/the-case-against-single-payer/
    https://www.theguardian.com/commentisfree/2016/feb/05/bernie-sanders-single-payer-universal-coverage
    -https://www.washingtonpost.com/news/powerpost/paloma/the-health-202/2018/08/02/the-health-202-medicare-for-all-is-the-dream-medicaid-for-more-could-be-the-reality/5b61d4ed1b326b0207955ea2/?noredirect=on&utm_term=.d9412cfb413d
    https://prospect.org/article/buying-medicaid-viable-path-universal-coverage​
    -the above link shows a slight majority of americans support universal care. there is an even higher support when you raise the proposition that it can be cheaper that way too. 
    -universal care doesn’t have to be single payer or some form of a public option. switzerland does it like obamacare, yet it’s affordable. the main way, as has been discussed, is because of regulating and negotiating with the health industry on costs. 
    https://www.forbes.com/sites/theapothecary/2011/04/29/why-switzerland-has-the-worlds-best-health-care-system/#64f2ee5a7d74
    -would universal care starve research and development, innovation? this article says not, and it says that we spend around a hundred bilion per year on reseach and development. you can see it’s just a fraction of what we spend on our trillions in healthcare. we could double our R and D spending and still cover everyone. 
    http://www.pnhp.org/news/2007/november/does_universal_healt.php
    -is the problem malpractice costs? if you count premiums and the amount paid by insurance malpractice companies, and the cost of defensive medicine where doctors use procedures they otherwise wouldn’t to avoid lawsuits, the amount comes out to less than fifty billion dollars. again, this is a small fraction of the trillions we spend in healthcare.
    https://www.forbes.com/sites/rickungar/2010/09/07/the-true-cost-of-medical-malpractice-it-may-surprise-you/#12feaa622ff5​
    -If we keep health insurance to any extent, we need to make them non-profit organizations. Because health insurance in this country is for profit, they are going to do everything in their power to avoid paying your healthcare. Their main motivation is higher profits, not your well-being. Denying claims is just one clumsy way of saving money though; the main way is by avoiding unhealthy people altogether.  In other countries, any surplus funds are directed towards lowering premiums. Some of the countries have a health system like our current Medicare, where basic dental and eye health along with some luxurious arraignments are only covered through supplemental insurance beyond the government basic coverage. 
    -none of the existing proposals are the only methods. some free market types have posited that we could have universal catastrophic care (covering care above a certainly yearly deductible), and something for the poor. the free market would drive down costs for everyone else on non-catastrophic issues that arise. A variation on this theme is they could outlaw non-catastrophic insurance and promote health savings accounts that already exist.  Another variation, if lawmakers wanted to play twisted with poor tax payers, they could give them subsidies before their catastrophic coverage kicks in that they can pocket if they don’t use to discourage overuse. (this wouldn’t be politically popular and has questionable ethics, too)
    http://thefederalist.com/2017/03/31/whats-better-medicare-free-market-health-care-system/
    -France is rated number one by the world health organization and has an esteemed tort reformed system. (not that this is the major driver of costs)
    -a universal system probably wouldn’t be like the VA, especially in the USA. most countries aren’t either. that is where the government is employer of healthcare workers. most universal care proposals only rely on the government at most as an insurer, not as taking over everything.  government as employer like the VA is only the case in the UK, but they don’t have significant problems there anyway. the VA isn’t as bad as it used to be either as most veterans are happy with their care.  


    Would the USA suffer in the time we wait to see a Doctor?:
    -the idea that we have to wait longer in a single payer system is mostly a myth. according to the Commowealth for most procedures the usa is well below average in wait times. for some specialized care, the usa is towards the top, but still not best.
    https://www.theatlantic.com/health/archive/2013/11/universal-healthcare-doesnt-mean-waiting-longer-to-see-a-doctor/281614/
    -a libertarian who supports french healthcare: “For a dozen years now I’ve led a dual life, spending more than 90 percent of my time and money in the U.S. while receiving 90 percent of my health care in my wife’s native France. On a personal level the comparison is no contest: I’ll take the French experience any day. ObamaCare opponents often warn that a new system will lead to long waiting times, mountains of paperwork, and less choice among doctors. Yet on all three of those counts the French system is significantly better, not worse, than what the U.S. has now.”
    http://reason.com/archives/2009/12/07/why-prefer-french-health-care
    http://www.pnhp.org/news/2009/december/reasons-matt-welch-on-french-health-care
    -the idea that canadians come here because of wait times is mostly a myth. only 20 for every 18,000 canadians come here on purpose for healthcare. it’s not clear why they choose to do so (maybe there’s a wait issue, maybe they respect the USA more given its reputation for quality in some areas of healthcare), but it’s clear the numbers are miniscule. the atlantic article above does say canada is the only country worse in wait times, so there could be that, so a slight extent. the only reason canadians are worse, though, is because they choose to not fund healthcare as much as other countries or the usa does- a political decision that can be remedied here, and isn’t a problem any where else. 
    https://www.vox.com/2016/10/9/13222798/canadians-seeking-medical-care-us-trump-debate
    https://www.aarp.org/politics-society/government-elections/info-03-2012/myths-canada-health-care.html

    What can we conclude on wait times?:
    -wait times is mostly a red herring- if we want decent access to doctors we shouldn’t limit the supply of doctors like we have in the usa. let the free market work more in this regard.
    -every other developed country is either single payer or has some sort of government involvement majorly. and they all are almost half as costly. most countries to save money by regulating costs. this is probably why specialized care wait times has been hurt some in other countries. but the fact that the usa is not the best in that regards, shows that it can be done better than here and with government involvement that covers everyone. and, all it means is we shouldn’t be too gung ho on over regulating specialized care.
    -other countries are like us. to the extent that there are wait times, it’s mostly for people who dont need urgent care. the more urgent your situation, the faster you get seen. that’s how it’s done here too. any delay to the less urgent isn’t significant enough to justify all the good points of single payer or a government involved method.
    -there might be some limitation to access if we open up access to doctors to the remaining ten percent of uninsured just by demand going up some, but ten percent more people would not cause a significant shift in outcomes, and most states have less than that uninsured. There would be no lines under a universal health care system in the United States because we have about a 30% oversupply of medical equipment and surgeons, whereas demand would increase less than 10%. and, is it all that moral to make your own care better by denying it to someone else? especially when you can just find a way to take care of them that doesn’t really affect you, but you simply choose not to?

    thought experiment on the affordability of universal care:
    here are some interesting facts that can help someone do thought experiments:
    *healthcare costs three and a half trillion in the usa. 
    *employers cover half the costs currently 
    *state governments spend 600 billion currently on healthcare and the federal government spent 1.1 trillion, and depending on how the system is designed, this money would be available one way or another
    *the average income in the usa is around forty or fifty thousand for a person
    *the top ten percent of tax payers pay half the income taxes and of course the rest of people pay the rest
    *the richest people pay a trillion in taxes and the rest pay another trillion
    *almost every other developed country pays half as much as the usa does on healthcare
    *healthcare costs ten k in the usa per captia and half that elsewhere
    *someone making average income pays about six grand in taxes
    using thought experiments, we could assume employers would cover half the costs of healthcare in a universal system, or 1.8 trillion. federal and state government spend about 1.7 trillion. both of these equal 2.5 trillion, and that leaves a trillion in additional revenue that needs to be made up. All we would need to do is increase taxes on that current two trillion in revenue at fifty percent more, producing a trillion in additional revenue.  Someone who pays 6k in taxes will now pay 9k, only three thousand more. If we got overall spending down to the level of the rest of the world at half the cost, current revenue by governments and businesses would be sufficient and no increase would be needed.  If we cut overall spending by a quarter, taxes would increase a small amount. 3.5 trillion * .25 = 2.7 trillion. or in other words taxes would only go up ten percent for people, or 600 dollars for an average income person. If we kept them paying obamacare premium numbers, their cost would be 450 per month, which is not that unreasonable for healthcare. ​A political point would be that increasing taxes might not sit right politically with people, but paying a premium if healthcare is done that way, is not that far fetched. 




    …………………………
    Below is basic information regarding gun control, including science, policy, and law. 

    GUN SCIENCE
    -where there is more gun control, there is less murder. this is the scientific consensus, as shown with the literature review. being a literature review makes this a lot more informing than just being a single study; we see the consensus forming. also included is a link to a poll of scientists but a literature review itself makes the claims even stronger.
    https://www.vox.com/2016/2/29/11120184/gun-control-study-international-evidence
    http://www.latimes.com/nation/la-oe-hemenway-guns-20150423-story.html
    -where there are more guns, there is more murder, across geographic regions from localities and larger. this is also a lot more informing because it a literature review of lots of studies. what’s more, people are shown not to kill with other weopons instead of guns, as is often argued, because if they did there would be no correlation here.
    https://www.hsph.harvard.edu/hicrc/firearms-research/guns-and-death/
    -women are five times more likely to be killed if their significant other has a gun. this is a practical point in illustration of the guns v murders correlation. same in individual lives as general trends
    https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1447915/
    -you are more likely to be murdered if you have a gun, as well as those close to you
    https://academic.oup.com/aje/article/160/10/929/140858
    -States with more gun control have fewer mass shootings
    https://thehill.com/blogs/blog-briefing-room/news/433017-states-with-stricter-gun-control-regulations-have-fewer-mass?fbclid=IwAR0f5l5eW7d-rX4ZoE8R2MOe6VBvLJVrfQQRFwd2b7anlBIM_wgsYYx-uQk
    -only around two hundred and fifty killings are done in the name of self defense per year. people like to pretend defense is such a huge thing, but the odds of being murdered is is closer to forty times higher. the odds of being shot and not necessarily killed are upwards of four hundred times higher. 
    -we have half the worlds guns in the usa but a small percent of the worlds population
    -Police are more likely to kill unjustifiably in low gun control and high gun areas due to their increased fear, and police are more likely to be shot themselves in those areas.
    http://justicenotjails.org/police-shootings-gun-problem/
    https://www.nbcnews.com/health/health-news/more-guns-more-dead-cops-study-finds-n409356​
    -Compared to 22 other high-income nations, the United States’ gun-related murder rate is 25 times higher. 
    https://www.cbsnews.com/news/how-u-s-gun-deaths-compare-to-other-countries
    -High school kids in the USA are eighty two times more likely to be shot than the same kids in other developed countries.
    https://www.healthaffairs.org/doi/10.1377/hlthaff.2017.0767
    -states with more gun control have fewer youth who die from guns
    https://abc30.com/5396718/?ex_cid=TA_KFSN_FB&utm_campaign=trueAnthem%3A+Trending+Content&utm_content=5d2d172f8e73cc000164c229&utm_medium=trueAnthem&utm_source=facebook&fbclid=IwAR2T40EdBsGdPZk_VCL8Bi5RDJsNtpF2Ud9NIYiB74njS72zrcqudw1idWY
    -it is claimed that most murders are gang related, but this looks to be factually incorrect in the link. even if higher numbers floating around on the internet are true, our murder problem still there if you take out the gang murders from consideration. the numbers here can be arrived at with basic math. 
    https://www.huffingtonpost.com/evan-defilippis/do-we-have-a-gang-problem_b_5071639.html
    -this really isn’t just a mental health problem. we don’t have more people with mental health problems than other countries…. just more people with guns.  the study controls for mental health factors v other factors. 
    https://www.nytimes.com/2017/11/07/world/americas/mass-shootings-us-international.html?smid=fb-nytimes&smtyp=cur
    https://www.vox.com/policy-and-politics/2017/11/9/16618472/mental-illness-gun-homicide-mass-shootings?fbclid=IwAR3nS6e4bHyakjB-_GkXvWZKNqnWfDfx-LwBVnuAUXewEzgB_7AnMGdgXVk#
    -we dont have more crime than the rest of the world, just a lot more people getting shot and killed. you aren’t more likely to be mugged here, for instance, but you are more likely to be mugged and shot in the process. again a gun problem. showing it’s not just deviants being deviants as some suggest but an emphasis on the gun problem.
    https://www.vox.com/2015/8/27/9217163/america-guns-europe
    -You can tell this is a gun problem, not just a bad person problem as the gun lobby says, also by comparing non-gun homicides of similar countries as the USA, and then adding guns to the mix: non-gun homicides are slightly on the higher side but within normal range, while gun homicides go wildly higher. If this was a bad person problem at its core, there would be a wildly higher amount of non-gun homicides as well, but that’s not the case. Included is an article describing this phenomenon and a link with a picture. 
    https://i.imgur.com/skcT8qr.png
    https://www.reddit.com/r/gunpolitics/comments/71n1u2/gunnongun_homicide_rates_in_oecd_countries_for/
    https://www.theatlantic.com/international/archive/2018/07/canada-gun-control-debate/566102/?utm_source=facebook&utm_medium=social&utm_campaign=the-atlantic&utm_content=edit-promo&utm_term=2018-07-28T09%3A00%3A12
    ​-people like to say assault rifles are not that dangerous, because there are only a few hundred murders with them per year out of only around ten or so thousand of gun murders. the thing is though, the percent chance an assault rifle will be used to kill someone is significantly higher than the chance other guns will be used to kill someone. ///  you can do the math yourself. there are 2.5 million assault rifles in circulation. 374 rifle deaths per year. there are 11000 gun homicides. there’s a gun for every person in the usa, 340 million. what’s the math say? 374 divided by 11000 is 3.4 percent of deaths are from rifles. 2.5 milliion divided by 340 milliion is less than a percent. so what does this mean? despite rifles being less than a percent of guns, they cause 3.4 percent of deaths. that is, a rifle has a higher percent chance of being used to murder than a non rifle. most guns that are used in murder are hand guns, but assault rifles are more likely to be chosen over a hand gun when faced with that choice. just like, as an analogy, people are more likely to speed in a sports car, but most cars that speed are not sports cars.  
    -people like to throw around number of defensive gun use. the idea is that not all defensive gun uses result in a killing. the most common number in literature is tens of thousands, though the number vary wildly. the only thing is, even if you are more likely to use a gun in self defense than being murdered, you are still more likely to be murdered than someone who doesn’t have a gun. also, a lot of those thousands of defensive uses are not all that critical…. downplaying their significance. and, a lot of those ‘defensive’ uses were actually situations that were people instigating and escalating a situation that wouldn’t otherwise exist, as the link below illustrates. even if we used the higher numbers, is it all that convincing that there are tens of thousands more near murders in a nation with already a globally disproportionate number of murders? it holds true, that we could give lots more people guns, and that may increase defensive use… but it would come at the cost of more murder, too.
    https://www.hsph.harvard.edu/hicrc/firearms-research/gun-threats-and-self-defense-gun-use-2/​
    -for more on giving an overview of the gun issues, see the following
    https://www.vox.com/policy-and-politics/2017/10/2/16399418/us-gun-violence-statistics-maps-charts​
    -in the usa, the number of murders has overall gone down in recent decades. the thing is, while the number of guns went up, the number of people owning them went down. also, this is just one measure: all the other measure include all the countries and localities where gun levels are proportionate to murder rates.
    -for more information on gun policy in the usa and other countries: http://www.gunpolicy.org 
    -australia. they enacted major gun reform around twenty years ago after a mass shooting. they bought back a bunch of guns and enacted other gun control. their mass shootings stopped. this almost surely is not an anomloy. their homicides dropped by up to fifty percent. the idea is a lower murder rate came with a lower percent of people owning guns (note that this is different than the specific gun ownership rate because if less people own more guns that could cause the percent owning to go down but the overall rate could be the same). misinformation attempts like to point that overall murder went up slightly after reform, but the rate did not and went down. also, the number of guns have gone up closer to previous level but the gun ownership rate is still lower. it is true that global murder went down, and some of that correlates with australi’s rate… but global reductions arent as drastic s australia’s.
    https://www.vox.com/2015/8/27/9212725/australia-buyback
    -japan. they literally have barely any murders, and barely any guns. they have a rigorous process for allowing guns

    POLICY AND COMMON SENSE POINTS
    -here are some ideas for gun control ranked by experts as more to less effective, with a comparison to how much public support each has. this is important because experts say gun control can be effective, and this shows examples.
    https://www.nytimes.com/interactive/2017/10/05/upshot/how-to-reduce-mass-shooting-deaths-experts-say-these-gun-laws-could-help.html?smid=fb-nytimes&smtyp=cur​
    -i read a story about a boy who got a gun out of his house to shoot some bullies who followed him home. they were challenging him. he admits he wouldn’t have did this if he didn’t have access to a gun. ive seen with my own eyes an adult do in a pretty exactly the same situation… it’s not just limited to kids. remember again that men are five times more likely to kill their significant other if they have a gun. guns cause escalation when the situation otherwise wouldn’t. a gun is critical.
    -the world isn’t magically split into those who will stop at nothing to get a gun and those who aren’t. preventing some from being allowed a gun will sometimes prevent them from getting one. when they go off on their significant other or get into a tussle, as the examples and trends show…. they are less likely to kill someone.
    -40% of gun sales involve no background check. 90% of people support background checks. 70% of the NRA does. most people want better gun control. congress isn’t doing anything, it stands to reason, because they are beholden to the gun lobby.
    -barely anyone is hard core per the second amendment. everyone has limits. no machine guns, no grenade launcher, some like the current set up. the thing is, the current set up is arbitrary, there is nothing magical about it.
    -the idea of rigid approach to gun control is atypical from a historical perspective as shown in the following section, and a world wide perspective. barely any other countries enshrine such fundamental rights to gun, and these countries aren’t those who we’d otherwise want to emulate or be compared to. people just cling to what they have been taught. before the NRA got involved politically, most people wanted to ban hand guns in the recent century.
    -the best approach forward is to enact the ideas in the examples link from experts. then, gradually buy back guns like australia did and follow some of their lead on other gun control. eventually we can start treating guns as a privilege instead of a right. we can be like japan and then only allow some people who especially think they need a gun to have one. 

    CONSTITUTIONAL LAW
    “A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.”
    -the phrase “bear arms” historically meant to use a gun in a militia. the preface of the amendment says the purpose regards militias.
    https://historynewsnetwork.org/article/48302
    https://www.washingtonpost.com/opinions/antonin-scalia-was-wrong-about-the-meaning-of-bear-arms/2018/05/21/9243ac66-5d11-11e8-b2b8-08a538d9dbd6_story.html?noredirect=on&utm_term=.a09534fd49a0​
    “The people”: The founders used this phrase to mean not individual persons, but rather the body politic, the people as a whole. During the ratification debate in Virginia, speakers used the phrase “the people” 50 times when discussing the militia. Every single mention referred to Virginians as a group, not as individuals.
    -when the constitutional convention occurred, they didn’t talk about the need for people to have guns or self defense, all the emphasis was on the need for a militia and the militia langauge in the constitution. the following links are for both this factoid and the next one too. 
    https://www.motherjones.com/politics/2014/06/second-amendment-guns-michael-waldman/
    https://www.politico.com/magazine/story/2014/05/nra-guns-second-amendment-106856​
    https://theconversation.com/five-types-of-gun-laws-the-founding-fathers-loved-85364
    https://thedoctorweighsin.com/what-the-founders-really-thought-about-guns/
    https://www.thedailybeast.com/james-madison-played-politics-and-gave-us-the-2nd-amendment
    -From 1888, when law review articles first were indexed, through 1959, every single one on the Second Amendment concluded it did not guarantee an individual right to a gun
    ​-when the amendment was passed they had all kinds of laws regarding who could have guns for all kinds of reasons, along with gun control
    -here are some highlights about gun laws during the founding era: 
    -stand your ground laws were not the law. colonists had the duty to retreat if possible.
    -public and concealed carry in populated areas was banned 
    -anyone who didn’t swear loyalty to the state couldn’t have a gun. it’s far fetched to say as today’s conservatives do that guns were protected to protect against the state when back then the state was disarming people they thought were disloyal
    -the state disarmed people for the purposes of furthering the government. one of washington’s first acts was to disarm the people of queens new york.
    -all guns had to be registered and inspected 
    -some states regulated the use of gun powder
    -some cities prohibited firing guns in the city limit
    -some cities prohibited loaded firearms in houses
    -only one state protected gun rights outside of the militia 
    -several states rejected the idea of gun rights for self defense or hunting, even though conservatives today claim it was already protected by the second amendmnet
    -indians and blacks were barred from having guns 

    -the supreme court historically didn’t touch the amendment much, but when they did treated it as pertaining to militias. as recently as the reagan administration, the conservatives said the same thing. it was called a quote unquote “fraud” on the public, to say otherwise, by the conservative chief justice Burger.
    -drafts of the amendment included a conscioustious objector clause, if you objected to militia duty for religious reasons you can be exempt from a militia. this reinforces that the amendment pertained to militia stuff.
    -half the population from postal workers to priests were exempt from the militia. this reinforces that it wasn’t generally understood that the people informally make up an informal militia. a militia is what a state defines it as.
    http://kryo.com/2ndAmen/Quotes.htm
    -all the amendments have limits on them. including the first amendment. you can always read into the amendment what exactly it means to infringe on someone’s rights, and find other reasonable exceptions
    -the bill of rights and this amendment was originally designed as a safeguard against the federal government. that’s why some hard core conservatives say states should be free to regulate as they see fit. others, say the fourteenth amendment incorporated parts of the bills of rights including the second against the states as fundamental “liberty” interests. each amendment can be incorporated on an individual basis depending on the merits of whether the amendment represents a fundamental ‘liberty’ interest. the issue still exists though, that how can you incorporate something as a fundamental right if it was never there to begin with?
    -what does “arms” mean? if we want to be originalists and faithful to orginal intent, there is a difference between military grade weopons and the muskets they had when the amendment was passed
    -you would have to use the word “keep” in the amendment to spin your way into individual rights. this ignores all the historical and amendment itself context, and ignores straighforward reading of the words taken together. 
    -the following shows that courts have only since recently started applying strict principles for an individual right to a gun since the case Heller. (because that ruling deviates from prior precedent) the line between fundamental rights, non-fundamental rights, and privileges can be blurry in practice. but the rules have meaning…. there will now be a stronger expectation to let people have guns. if the legal system starts treating a gun like the right to water, a lot of bad policies and outcomes are possible even perhaps despite the fact that everyone knows these shouldn’t be treated the same way. the legal system may expect things to get bad with a person before we can do anything about it, which again is a standard atypical from history or globally. “reasonable suspicion” someone is violent may not be sufficient, “probable cause” may not be. “beyond a reasonable doubt” probably would be, but it’s hard to say someone is like that for their whole life. a good example is the fact that people on ‘no fly’ lists for airplanes can still buy a guy- there’s a different legal standard even though everyone knows the person is too shady to be doing things like fly planes, and buy guns. expanded background check and treating guns like cars would simply weed out the incompetent, undisciplined, and unmotivated, violent, and mentally disturbed…. if promoting the use of guns causes more murder, do we really want these sorts of people having guns? granting fundamental rights for legal purposes instead of a practical right will cause excessive litigation to deprive people from guns on an individual basis when they shouldn’t have had them to begin with. thus, because Heller got the law wrong, society is approaching a system where people can be unfit to have guns but still society still be forced or otherwise prone to allowing them to have guns anyway.
    http://www.scotusblog.com/2014/12/appeals-court-gun-control-must-meet-toughest-test/

    -the following is a common set of quotes from the founding fathers. if you google each of the stronger looking ones here or that you find around the internet, you will see them taken out of context or misquoted.  for example, here is the proper context of washington’s first point, where he was simply addressing the need for a militia (see the second link below for even more context)- in other words, the people should be armed and disciplined for a militia if the State has a plan for a militia… so the question remains, if they are not disciplined for a militia, why should we assume they should have a right to otherwise be armed? Washington even went so far as to say it was a condition in having them be armed and disciplined for a militia, that there be some sort of formalized plan, a “requisite” condition:
    “”Among the many interesting objects, which will engage your attention, that of providing for the common defence will merit particular regard. To be prepared for war is one of the most effectual means of preserving peace.
    A free people ought not only to be armed but disciplined; to which end a Uniform and well digested plan is requisite: And their safety and interest require that they should promote such manufactories, as tend to render them independent on others, for essential, particularly for military supplies.
    The proper establishment of the Troops which may be deemed indispensible, will be entitled to mature consideration. In the arrangements which may be made respecting it, it will be of importance to conciliate the comfortable support of the Officers and Soldiers with a due regard to economy.””
    https://www.buckeyefirearms.org/gun-quotations-founding-fathers
    https://gawker.com/the-famous-pro-gun-quotes-the-founding-fathers-never-1567962573
    http://www.politifact.com/texas/statements/2013/jan/03/louie-gohmert/louie-gohmert-says-george-washington-said-free-peo/

  • Christianity versus other major religions on their emphasis on struggle and the greater good through love and then compared to near death experiences and the science of happiness

    —## Christianity, Near-Death Experiences, and the Science of Happiness### Christianity’s Distinctive Emphasis: Love Through Struggle

    Among the world’s great religions, Christianity stands out in the way it unites three dimensions of human life:

    1. **Embracing struggle as formative** – “We rejoice in our sufferings, knowing that suffering produces perseverance; perseverance, character; and character, hope” (Romans 5:3–4).

    2. **Exalting love as the highest good** – “The greatest of these is love” (1 Corinthians 13:13).

    3. **Orienting life toward the common good** – “Look not only to your own interests, but also to the interests of others” (Philippians 2:4).

    This threefold pattern is not only theological but also deeply resonant with both **near-death experience (NDE) reports** and **the science of happiness**.* **NDEs** often include a *life review* where the central question is not about status or achievement, but about love—how one’s actions affected others, for good or ill. Many experiencers say they were asked: *“Did you learn to love?”* Struggles and failures, far from wasted, are shown as sources of empathy and growth.* **Positive psychology**, the science of happiness, reinforces this by showing that *meaningful struggle, loving relationships, and contribution to the common good* are the strongest predictors of long-term well-being—not wealth, comfort, or pleasure. Martin Seligman’s research on **PERMA** (Positive emotion, Engagement, Relationships, Meaning, Accomplishment) echoes Christian themes: the deepest flourishing comes not from avoiding suffering but from transforming it through purpose and love.

    Thus, Christianity’s cruciform pattern—self-giving love born in struggle for the good of others—forms a bridge between ancient faith, NDE testimony, and modern science.

    —### Comparison with Other Traditions####

    **Islam**Islam emphasizes **submission to God’s will** and moral obedience. Suffering is seen as a **test** of faith and patience (Qur’an 2:155–157). Love exists in Islam—Allah is “the Most Compassionate, the Most Merciful”—but the central value is *obedience and justice* rather than *love as the essence of God* (contrast 1 John 4:8).* **NDE Resonance:** Some Muslim NDEs emphasize awe, judgment, and the majesty of God.* **Happiness Science:** Islam’s focus on discipline and duty aligns with research showing that *self-control and moral frameworks* foster resilience, but its emphasis is less on relational love and more on faithful submission.####

    **Buddhism**Buddhism identifies suffering (dukkha) as the core problem of existence and prescribes the Eightfold Path for liberation. Compassion (*karuṇā*) is key, but the ultimate goal is **detachment from craving and ego**, transcending suffering rather than transforming it.* **NDE Resonance:** Many experiencers describe states of **oneness** and release from ego, which sound Buddhist.* **Happiness Science:** Buddhist mindfulness aligns with findings on present-moment awareness and reduced anxiety. But positive psychology suggests that *deep relationships and acts of love* are stronger predictors of happiness than detachment alone—here Christianity’s relational model adds something distinct.####

    **Hinduism**Hinduism offers multiple spiritual paths: knowledge (jnana), duty (karma), devotion (bhakti). Bhakti traditions especially emphasize love for God, but struggle is often explained through **karma**—as consequences to be worked out—rather than as an arena of redemptive love.* **NDE Resonance:** Some Hindu NDEs involve encounters with Yama (the Lord of Death) or cosmic order, reinforcing karma and duty.* **Happiness Science:** Hindu practices like yoga and devotion enhance well-being, but the Christian focus on love’s *transformative power in suffering* resonates more closely with findings that *purpose in adversity* is a core predictor of happiness.####

    **Judaism**Judaism emphasizes **covenant faithfulness**: living justly, loving mercy, and walking humbly with God (Micah 6:8). Struggle is central—Israel literally means “wrestles with God”—but the focus is on covenantal fidelity rather than suffering as redemptive. Love of neighbor (Leviticus 19:18) is crucial, though in Christianity it becomes the **summation of the law** (Mark 12:30–31).* **NDE Resonance:** The seriousness of moral accountability resonates with Jewish ethics.* **Happiness Science:** Judaism’s communal rituals and rhythms align with research showing that belonging and sacred practices enhance well-being, though Christianity goes further in making *self-giving love* the very telos of existence.—

    ### Christianity’s Harmonization of NDEs and Happiness Research

    Christianity offers a uniquely **integrated vision** that harmonizes spiritual testimony and psychological science:

    **Love as Reality’s Core:** NDEs consistently reveal that love is the very fabric of reality. Science of happiness confirms that loving relationships are the single best predictor of life satisfaction. Christianity proclaims, “God is love” (1 John 4:8).*

    **Struggle as Formation:** Christianity reframes suffering as meaningful, echoing both NDE reports of growth through pain and psychological research showing that *post-traumatic growth* can lead to deeper purpose and joy.*

    **The Common Good:** Jesus’ parable of the sheep and goats (Matthew 25:31–46) matches NDE life reviews where what matters most is *how we treated others*. Positive psychology likewise finds that serving others increases happiness more than serving oneself.—

    ### Insight and ConclusionWhere other religions emphasize **obedience (Islam), detachment (Buddhism), cosmic order (Hinduism), or covenant (Judaism)**, Christianity uniquely synthesizes **love, struggle, and the common good**.

    NDEs and the science of happiness both converge on this point: a life well-lived is one where suffering becomes the ground of empathy, where love shapes every action, and where joy arises from giving oneself for others.In this light, Christianity does not merely offer doctrines—it reveals the deep structure of existence: that **life is practice in love**, and that both our happiness now and our eternal destiny turn on how fully we learn it.—

  • Empathy in the Afterlife: How near death experiences Teach About the Consequences of Our Actions

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    Empathy in the Afterlife: How NDEs Teach About the Consequences of Our Actions

    I’ve been reflecting on the nature of life reviews reported in near-death experiences (NDEs), and I find that many accounts are far more subtle than the moralistic interpretations we often impose on them. The key element seems not to be moral lessons in the conventional sense, but raw empathy—an experiential awareness directed by the experiencer themselves. Life reviews are deeply personal, and I’d argue they are largely products of the experiencer’s own will, which explains the wide variation in their depth, scope, and meaning.

    For example, one account shows an experiencer witnessing the effect they had on a single tree they tended. The focus was not on a moral imperative to care for all trees, but on the empathetic awareness of the positive impact of their actions on another living being. There is no external rule being imposed; the meaning is internal, relational, and specific. This reflects the non-coercive nature of love: just as love does not compel but invites, the life review reveals consequences without demanding universal application.

    Consider a more extreme scenario: a murderer witnessing the moment they harmed someone. At first glance, it may appear to be a standard moral arc—“he did wrong, he feels bad, he will change.” Yet in many accounts, the victim becomes the true centerpiece. The experiencer, no longer confined to their earthly identity, experiences heightened awareness, feeling the impact of their actions on others. Here, the “lesson” is less for the perpetrator and more for the victim, illustrating that life reviews are phenomenological and relational, not prescriptive. The transformative insight comes from empathy and self-awareness, not coercion or fear of judgment.

    This aligns closely with biblical teachings. Luke 6:31 states, “Do to others as you would have them do to you,” emphasizing empathetic, relational living over rigid rules. Proverbs 21:2 notes, “Every way of a man is right in his own eyes, but the Lord weighs the heart.” Life reviews function similarly: the experiencer witnesses the heart of their actions—the relational impact—without external enforcement.

    During an NDE, the experiencer is still partially tethered to their earthly life. The life review can therefore be seen as a preview of full post-mortem awareness, a “demo” of how our choices resonate in the broader web of relationships and existence. Many reports describe transformation that is profound yet incomplete, consistent with the idea that growth through empathy requires engagement, reflection, and free will.

    I would also suggest that NDEs and life reviews may not be intentionally designed, but could be unintended consequences of modern medical capabilities. Ancient humans who died without resuscitation would likely not have experienced these tethered glimpses. Expecting a systematic, universal philosophical truth from such highly personal phenomena may therefore be unrealistic.

    Yet patterns do emerge: life reviews repeatedly highlight empathy, relational awareness, and the consequences of actions. From a philosophical perspective, they resemble relational ethics in practice—instead of abstract rules, they offer direct experience of how choices affect others. This mirrors the Christian understanding that love is meant to be practiced freely, grounded in faith, and internalized through lived experience rather than enforced externally. Deuteronomy 30:19 underscores this: “I have set before you life and death, blessing and curse. Now choose life…” NDE life reviews are invitations, not mandates, allowing transformation through freely chosen love and awareness.

    The subtle, experiential nature of life reviews shows us that awareness itself carries transformative power. By witnessing the ripple effects of our actions, we cultivate empathy and understanding, which naturally guide us toward more compassionate living. This is consistent with mystic and Christian teachings alike: transformation occurs not by intellectualizing morality but by experiencing the relational impact of love and choice.

    In summary, NDE life reviews illuminate:

    1. Empathy over moralism – understanding consequences, not following rules.
    2. Subjective relational insight – focused on the unique impact of one’s life.
    3. Tethered, partial experience – transformative but context-bound.
    4. Non-coercive, faith-based growth – love and moral alignment are meaningful only when chosen freely.
    5. Emergent patterns – interconnectedness, compassion, and relational ethics as subtle, personal truths.

    Ultimately, life reviews reflect the non-coercive nature of love and the divine design for human life: to practice love, observe consequences, and grow through awareness, empathy, and freely exercised faith. The transformative power lies not in being told what is right, but in experiencing the effects of our choices and choosing, consciously, to align with love.