Logo was tongue in cheek sarcasm. : )
Life and death are conditions, they are temporary. Existence is not temporal, it is eternal. Existence is the source of cause and effect, not the result of it.
I was not created. Prior to birth, I took advantage of the reproductive system of existing lives which offered a way to stabilize my environment and develop a useful machine called a body. The genetic blueprint for my shell was a male/female collaboration that assured I got the benefit of the latest in corporal engineering. The 'mortar' was fed to me by my mother. It was comprised of the food she ate. Eventually I began growing with the food I ate. Every cell in it now will decompose and be replaced by new cuisine within about seven years. My body is something I wear.
If you could strip away the blood and the bones long enough to glimpse your true countenance, you likely would not recognize yourself. Indeed, your elemental being may not have the property of mass and it may be as transparent as space, itself.
The logic is too involved to post here, but:
theory-of-reciprocity.com/life.html is rather easy to understand. No magical thinking involved.
Logic is not that involved, as it is mere truth, when accompanied by correct opinion. And as far as sarcasm, tongue and cheek, or any other brand, it seems that your entire perspective presented to me on the essence of being is entirely a joke of bad plagiarism, and if you had taken the time to view my initial posts you would have noted it, if you are so enlightened as you claim. Why? Because you are preaching to the choir. If you have not read Plato, then you are borrowing from someone who has, in using those similes and examples to convince me on the immortality and pre-existence of the soul.
Nevertheless, you were created, by God you were! And don't forget it while your cells are still being replaced, as you will be reminded of it when those cells finally decompose for good! It will then be as clear as Crystal, and as temporal as required for you to see the light. You are like the many, as a little sugar makes the medicine go down. Don't you know that it is wrong to take advantage of others' things, especially of their reproductive systems? If you only knew what awaits your soul you would not be so high-spirited, my friend. Don't just wear your body, put it to good use. And don't be living by theories, but rather use and take advantage of your latest corporal engineered body, which is holding your soul prisoner, for acquiring true philosophy.
Does not the divine appear to you to be that
which naturally orders and rules, and the mortal to be that which is subject
and servant? True. And which does the soul resemble? The soul resembles
the divine, and the body the mortal–there can be no doubt of that, Socrates.
Then reflect, Cebes: of all which has been said is not this the conclusion?–that
the soul is in the very likeness of the divine, and immortal, and intellectual,
and uniform, and indissoluble, and unchangeable; and that the body is in the
very likeness of the human, and mortal, and unintellectual, and multiform, and
dissoluble, and changeable. Can this, my dear Cebes, be denied? It cannot. But
if it be true, then is not the body liable to speedy dissolution? and is not the
soul almost or altogether indissoluble? Certainly. And do you further observe,
that after a man is dead, the body, or visible part of him, which is lying in
the visible world, and is called a corpse, and would naturally be dissolved and
decomposed and dissipated, is not dissolved or decomposed at once, but may
remain for a for some time, nay even for a long time, if the constitution be sound
at the time of death, and the season of the year favourable? For the body when
shrunk and embalmed, as the manner is in Egypt, may remain almost entire
through infinite ages; and even in decay, there are still some portions, such as
the bones and ligaments, which are practically indestructible:–Do you agree?
Yes. And is it likely that the soul, which is invisible, in passing to the place of
the true Hades, which like her is invisible, and pure, and noble, and on her way
to the good and wise God, whither, if God will, my soul is also soon to go,–that
the soul, I repeat, if this be her nature and origin, will be blown away and
destroyed immediately on quitting the body, as the many say? That can never
be, my dear Simmias and Cebes. The truth rather is, that the soul which is
pure at departing and draws after her no bodily taint, having never voluntarily
during life had connection with the body, which she is ever avoiding, herself
gathered into herself;– and making such abstraction her perpetual study–which
means that she has been a true disciple of philosophy; and therefore has in
fact been always engaged in the practice of dying? For is not philosophy the
practice of death?– Certainly– That soul, I say, herself invisible, departs to the
invisible world–to the divine and immortal and rational: thither arriving, she
is secure of bliss and is released from the error and folly of men, their fears and
wild passions and all other human ills, and for ever dwells, as they say of the
initiated, in company with the gods.
Now my objection is not the same as that
of Simmias; for I am not disposed to deny that the soul is stronger and more
lasting than the body, being of opinion that in all such respects the soul very
far excels the body. Well, then, says the argument to me, why do you remain
unconvinced?–When you see that the weaker continues in existence after the
man is dead, will you not admit that the more lasting must also survive during
the same period of time? Now I will ask you to consider whether the objection,
which, like Simmias, I will express in a figure, is of any weight.
The analogy which I will adduce is that of an old weaver, who dies, and after his death
somebody says:–He is not dead, he must be alive;–see, there is the coat which
he himself wove and wore, and which remains whole and undecayed. And then
he proceeds to ask of some one who is incredulous, whether a man lasts longer,
or the coat which is in use and wear; and when he is answered that a man
lasts far longer, thinks that he has thus certainly demonstrated the survival of
the man, who is the more lasting, because the less lasting remains.
And then I went on to examine the
corruption of them, and then to the things of heaven and earth, and at last I
concluded myself to be utterly and absolutely incapable of these enquiries, as I
will satisfactorily prove to you. For I was fascinated by them to such a degree
that my eyes grew blind to things which I had seemed to myself, and also to
others, to know quite well; I forgot what I had before thought self-evident truths;
e.g. such a fact as that the growth of man is the result of eating and drinking;
for when by the digestion of food flesh is added to flesh and bone to bone, and
whenever there is an aggregation of congenial elements, the lesser bulk becomes
larger and the small man great. Was not that a reasonable notion?
