An Alternative Retelling
What you are about to read is an invitation to look at the boundary of human destiny not as a final sentence, but as a practical task—one that demands intelligence and responsibility. Here, hope takes the shape of a concrete plan.
For the deepest immersion into the concept, it is recommended to begin by listening to Podcast No. 1.
«One must live not for oneself and not for others, but with everyone and for everyone».
This text proposes an alternative paradigm of human existence. In this view, death is not an inviolable axiom or an indisputable law of being. It appears instead as a complex, multi-layered technical problem. And although its solution lies beyond today’s technological capabilities, it remains a problem—one that, in principle, admits concrete engineering answers.
As an intellectual and ethical foundation, it turns to the legacy of Russian Cosmism—a singular philosophical movement that regards human reason as an active, world-transforming force of the Universe.
The central idea of this project is a call for the greatest transition in human history: from passive, blind, and cruel Darwinian evolution to an active evolution—consciously guided by Reason. This manifesto, synthesizing the works of Nikolai Fyodorovich Fedorov, Konstantin Eduardovich Tsiolkovsky, and Vladimir Ivanovich Vernadsky, outlines a conceptual blueprint for such a transition.
Its twofold aim is as follows: first, the attainment of conditional immortality—an indefinitely long, active life for all people living today; second, the subsequent restoration and return to life of every generation that has ever lived, posited as humanity’s highest ethical imperative.
Philosophy
Fedorov placed before humanity a fundamental question—one that no one before him had dared to formulate so radically: is it just that the living enjoy the fruits of civilization while literally standing upon the ashes of countless generations of ancestors who built that civilization? Is it just that billions of people—fathers and mothers—lived their brief lives in exhausting labor, blood-soaked wars, and suffering, vanished into nothingness, and never saw the world for which they sometimes even sacrificed themselves?
- The first task is tactical: to achieve, through biotechnology, unlimited longevity, absolute health, and perpetual youth for all who are living. Aging is to be understood as a genetic atavism-program—something that can and must be cancelled for the human species.
- The second task is strategic—and the main one: the subsequent return to life, the recreation of all departed generations. Fedorov insisted that humanity must make a qualitative leap in its relationship with nature—moving from passive contemplation and predatory exploitation to active regulation.
Man, as the highest expression of rational matter, is obliged to become its steward. We must learn to govern weather, prevent earthquakes, droughts, and other natural disasters. In the distant perspective—to govern matter at the atomic level. The final goal of this total mastery of nature’s laws is to acquire the ability “to gather what has been scattered”: that is, using all available information about the past, to recreate—out of atoms dispersed in space—the bodies and the persons of everyone who has ever lived.
This idea—staggering in its scale—had an immense influence on Russia’s intellectual elite. Fyodor Dostoevsky saw in it a practical answer to his agonizing search for universal harmony and active love. Leo Tolstoy, despite philosophical disagreements with Fedorov, bowed before the moral purity and the power of his design. The philosopher Vladimir Solovyov developed Fedorov’s ideas in his doctrine of Godmanhood as humanity’s active participation in the transfiguration of the world.
But most importantly, this philosophy found a direct and practical embodiment in the works of Konstantin Eduardovich Tsiolkovsky, for whom Fedorov served as a mentor for several years. As Tsiolkovsky later admitted: “Fedorov replaced my university professors.” The founder of astronautics saw the conquest of space not merely as a technical task, but as a direct and necessary condition for realizing Fedorov’s “Common Task.”
It was at Fedorov’s prompting that Tsiolkovsky answered the inevitable question: “Where will the resurrected billions be placed?” His reply was simple and magnificent: “In the whole Universe.” Cosmic expansion was not an abstract dream from the very beginning, but a necessity dictated by the highest moral duty toward the ancestors.
Psychology
Before considering the technological aspects of the resurrection project, we must analyze the deeply rooted psychological barriers that prevent even discussing the idea of immortality.
Human civilization is built upon a cultural foundation that can be described as “the paradigm of mortality.” This is not merely a statement of the biological fact that life ends—it is an extraordinarily complex, multi-layered system of psychological defenses developed over millennia to reconcile us with the existential horror of non-being.
From early childhood the individual is immersed in a cultural environment that, at every level—from religious dogma to works of art—instills the belief that death is “natural,” “inevitable,” and even, in a certain sense, “necessary” to give life meaning. Religions offer concepts of an afterlife, devaluing the tragedy of physical decay. Philosophical schools teach stoic acceptance of fate and the search for meaning precisely in the finitude of existence. Art aestheticizes fading away, turning it into an object of tragic catharsis.
All of this together forms a powerful cultural anesthesia that allows human consciousness to function without being paralyzed by the constant awareness of its doom.
And yet there is a clear contradiction between what culture declares and how people actually behave. The entire medical industry, the entire healthcare system, the trillion-dollar turnovers of biotechnology, pharmaceuticals, health and beauty—everything proves beyond dispute: at a deep, instinctive level, the human being wages a desperate and uncompromising struggle to prolong life and postpone death.
However, the moment the conversation shifts from the tactical fight for a few additional years to the strategic goal—radically extending life and achieving biological immortality—a cultural defense mechanism is triggered, which can be described as “immortophobia.”
Typical objections and their analysis
The “boredom” objection. The claim that eternal life would be unbearably boring rests on a mistaken extrapolation of the limited experience of a finite life onto eternity. It fails to account for the practically infinite complexity of the Universe itself; the boundless horizons of knowledge, art, and self-expression; and the potential capacity of the person to develop and transform. Boredom is not the result of too much time, but of too few resources and opportunities for inner growth—for exploration, for trying what is very different and new.
The “loss of meaning” objection. The thesis that life’s value is determined by its brevity is a classic example of a cognitive distortion known as “the sour grapes psychology.” Meaning is determined not by an external deadline, but by inner content: creativity, knowledge, love, creation. The finitude of life forces one to seek meaning in “legacy”—a surrogate for immortality—whereas an unbounded life would allow one to find ever more meaning in the very process of being, moving, and developing.
The “overpopulation” objection. This argument is the most pragmatic—and the most shortsighted. It projects today’s resource and territorial limitations onto the civilization of the future. A technological level that enables control over aging will also imply solutions to energy and living-space constraints. Cosmic expansion, as Tsiolkovsky foresaw, is an inevitable and logical consequence of the project to abolish death.
The essence of these objections is not rational analysis, but an unconscious defense of a familiar—and therefore psychologically comfortable—picture of the world, at whose center stands death. Today’s attitude of the majority toward immortality resembles the attitude of people in the past toward the abolition of slavery, the eradication of child mortality, or the defeat of the plague. All of these were once considered “natural,” “God-pleasing,” and inevitable features of the human lot.
Yet the entire history of scientific and technological progress is the history of consistently turning “inevitabilities” into solvable engineering tasks. And the first—and most important—step on this path is psychological: recognizing what may be possible.
The Future
To grasp the scale of what is coming, let’s use an analogy. Imagine a sixteenth-century caravaner. His world is measured by the speed of a camel. His reality is months of travel, dusty roads, and danger. Try explaining military transport aviation to him. Your description of a multi-ton iron construction would sound like a fairy tale about a flying carpet. The words “aerodynamics,” “jet engine,” “aviation fuel” would be empty noise. He would be unable to comprehend it not because he is stupid, but because his conceptual system lacks the basic categories required for understanding. Between his civilization and ours lie several fundamental scientific revolutions and paradigm shifts.
Technological progress accelerates exponentially. Biotechnology, artificial intelligence, quantum computing, nanotechnology—these are not merely new tools. They are technologies that change the rules of the game. We stand on the threshold of a technological singularity: a moment when development becomes so fast that it is inaccessible to the understanding of the human mind of the pre-singularity era.
Therefore, when the philosophy of Cosmism discusses concepts such as “intertemporal transfer” or “atom-by-atom assembly” of a person, one must understand: this is an attempt to describe phenomena of a post-singularity world using an extremely limited pre-singularity language.
The Exponential Curve of Progress
We are inclined to linear thinking when we evaluate the future. Human intuition, formed in a world where change is relatively slow, extrapolates capabilities additively (1, 2, 3, 4, 5…), whereas scientific and technological progress evolves according to a multiplicative, exponential law (2, 4, 8, 16, 32, 64…). This difference in forecasting models creates an ever-growing gap between expected and real trajectories, making the distant future fundamentally unimaginable from the standpoint of the present.
Even today, technologies are visible on the horizon that are not merely improvements of existing instruments, but fundamental “rule shifts”:
Artificial intelligence is not just a faster calculator. The creation of AGI (Artificial General Intelligence) means the emergence of a non-human intelligence capable of self-improvement via runaway feedback, leading to a cognitive leap incomparable to anything in the history of biological evolution.
Quantum computing is not simply more powerful computers. It operates at a fundamentally different level of reality, using superposition and entanglement to solve problems (for instance, in molecular simulation or cryptography) that are in principle unsolvable for any classical computers—even one the size of the universe.
Nanotechnology in its mature form (molecular assemblers) is not merely miniaturization. It is programmable control of matter at the atomic level, enabling the creation of any material structure with atomic precision and potentially extremely low cost. In the very distant future, such a technology could be used to engineer entire planets—not merely to produce food or build residential districts.
The combined development of these directions—their mutually reinforcing convergence—leads civilization toward technological singularity and an economy of abundance.
A rational approach requires acknowledging our cognitive limitations and allowing for the possibility that future reality will be immeasurably stranger and more powerful than anything described in contemporary science fiction.
Technology
Today, the primary solution to the task of returning departed generations is conceived as a reformulation of the task itself. Instead of attempting to reassemble the extraordinarily complex structure of a personality from the entropic chaos produced by bodily decay, it proposes preserving the information about that structure at the moment immediately preceding the onset of its disintegration.
At the core lies a hypothetical mechanism: a global, time-stretched act of rescue carried out by a future super-civilization—most likely composed of our descendants. This mechanism can be described as a process of transchronological transfer.
Variants of implementing the rescue
- First variant: informational copying. In the very last instant before an individual’s biological death, a future technology performs an instantaneous, complete scan. This is a hyper-complex process in which all information that constitutes a person—from the body’s macrostructure to the exact configuration of neural connections (the connectome) and the quantum state of every elementary particle—is copied and immediately reconstructed atom-by-atom at another, safe point in spacetime—that is, in the future.
- Second variant: physical relocation. This implies the physical relocation of the dying person in their final earthly moment into a future intensive-care unit—through space and time. To preserve causal consistency, at that same instant a biological duplicate is placed in the person’s stead: a simulacrum of the terminal state. A simulacrum is a sufficiently similar, but non-conscious material copy that reproduces all physiological parameters of the original at the moment of death. This duplicate passes through the observable stages of dying; its death is declared; and the body undergoes standard ritual procedures.
Thus, for all observers in the past, the historical fabric remains unchanged, and the act of rescue passes completely unnoticed. The real person, meanwhile, finds themselves within the technological environment of the future, where their body undergoes resuscitation, regeneration, rejuvenation, and subsequent rehabilitation—so they can adapt to the new reality.
Physical foundations
The seeming fantastical nature of these ideas rests on intuitive, everyday notions of time as linear and absolute. Modern physics, however—beginning with Einstein’s General Theory of Relativity—has long demonstrated that time is relative and flows at different rates. Spacetime possesses plasticity and is dynamically curved under the influence of mass and velocity.
Time is not uniform throughout the universe. Moreover, the equations of General Relativity allow for the existence of so-called “wormholes,” or Einstein–Rosen bridges—tunnels connecting distant regions of spacetime. Such structures can connect not only different points in space, but different moments in time, opening theoretical possibilities for jumps into the past and the future.
Today we can already see potential difficulties in stabilizing such bridges. Yet these should be treated as extraordinarily complex engineering challenges for a future civilization—not as fundamental prohibitions imposed by the laws of physics.
The principle of retroactivity
Key to understanding the entire concept is the principle of retroactivity. If a technology that grants access to the past is possible in principle (even if that access is informational rather than physical), then it does not matter when it is created—whether in a thousand years or in a million.
From the moment it is created, it opens access for its operators to the whole preceding historical continuum. For a civilization that has mastered such technologies, all of human history appears as a static, completed four-dimensional object—one can connect to any point within it.
Consequently, the act of rescue is not something that will happen in our future, but something that—from the perspective of a higher temporal axis—is already being carried out or has been carried out by the civilization that will eventually create this technology. By its nature, its action extends across the entire past, including our present moment.
Logistics
Implementing the project of restoring all departed generations confronts its executors with a colossal challenge—not only technological, but logistical, ethical, and socio-psychological in nature.
The question is where—and, more importantly, how—to place billions of rescued people extracted from radically different historical epochs, cultural matrices, and systems of belief. Directly integrating all individuals separated by millennia into a single society of the future would not merely be impractical—it would be an act of profound psychological violence.
It is difficult to imagine harmonious coexistence, for example, between a Roman legionary with his notions of slavery and honor, a medieval ascetic monk, and a Soviet engineer-atheist within one social structure. The collision of their worldviews, ethical norms, language barriers, and even basic ideas about hygiene and science would lead to insoluble conflicts and the deepest personal traumas.
The HyperWorld concept
The solution is the HyperWorld concept. This is not a single unified world, but a designed, complex, and constantly expanding multiversal system consisting of many interconnected realities. These realities may be terraformed planets—or highly realistic simulations that are physically indistinguishable from actuality.
The main goal of HyperWorld is to ensure a gentle, humane, individually structured adaptation for every resurrected person.
This system is grounded in the principle of maximal psycho-historical correspondence. According to this principle, each rescued person—upon “awakening” after transfer from the past—initially arrives not in a far-future world, but in a specially recreated “starting” reality. This reality will often correspond with sufficient accuracy to their deep cultural, religious, and personal expectations of an afterlife or post-mortem existence.
In practice, this means:
- A warlike Scandinavian who fell in battle will indeed find himself first in his Valhalla—with feasts and fights.
- A righteous Christian—in a reality corresponding to his idea of Paradise.
- A convinced materialist or atheist—in a comfortable, logically explainable technological environment, where he will be politely offered medical rehabilitation and, perhaps, given an accessible explanation of the origin of his surroundings right away.
For the resurrected person’s consciousness, the transition from life into “after-life” must occur without ruptures or shocks, taking into account expectations. This act is a manifestation of the highest humanism, because it places psychological comfort and the integrity of the personality above forcing an alien, incomprehensible truth upon them.
The adaptation process
Within the “starting” reality begins a process of gradual, delicate adaptation. A key role will presumably be played by “guides” or mentors—typically those resurrected earlier, who have already passed through this stage and belong to a similar or adjacent cultural-historical epoch. They are able to establish a bond of trust with the newcomer.
The learning process is not a didactic imposition of knowledge. It is built on the Socratic method: through dialogue, through the gradual introduction into the “starting” reality of small yet logically inexplicable anomalies, the guides gently push the person toward independent reflection and toward asking questions about the nature of the new world. Gradually, the truth is revealed to them—what happened, where they are, and what boundless possibilities for travel, development, and knowledge now lie before them.
As awareness grows and psychological readiness develops, the individual receives the right of free movement between the worlds of HyperWorld. This system is not a chaotic set of worlds, but a structured multiverse: it contains historical reconstructions of whole epochs, worlds devoted to particular kinds of art or science, cosmic-scale nature reserves for solitary contemplation, and much more. The right to free travel marks the completion of adaptation and the acquisition of full citizenship in the new, unified civilization.
HyperWorld can thus be described metaphorically as “purgatory” and “university” at once. “Purgatory”—because it allows a person to be cleansed of trauma, prejudice, and the limitations of their former, finite life. “University”—because it provides infinite resources for learning, self-perfection, and creative realization.
This is not merely a logistical solution, but the only ethically acceptable way to integrate the colossal wealth of human experience into a single harmonious civilization of the future—respecting and preserving the unique path of each individual personality.
Goals
An intermediate goal of the project described within the philosophy of Cosmism is the creation on Earth of a society and habitat that can be characterized as a “Man-Made Paradise.”
It is important to distinguish this notion from traditional religious-mythological ideas of paradise. In classical doctrines, paradise is a static, post-mortem state of eternal bliss—a reward for a righteous life—characterized by the cessation of any active struggle.
By contrast, the concept of a Man-Made Paradise is dynamic and active. It is not a place of eternal idleness (which would inevitably lead to stagnation and the degradation of the person), but a carefully designed society whose entire structure is aimed at the maximal, comprehensive unfolding of the creative, intellectual, and spiritual potential of every individual.
What is needed is a positive environment that removes the basic limitations imposed on humanity by blind biological evolution and a history full of deprivation and exploitation. This will require human unity—a new type of globalization based on planetary responsibility, peaceful cooperation among states and peoples, the ethics of universal brotherhood and kinship.
An economy of abundance
The foundation—the economic basis—of such a planetary society is an economy of abundance, a post-scarcity economy. Its arrival is already approaching through the convergence of artificial intelligence and robotics. In the future it will be amplified by two promising technological breakthroughs:
- First, the control of matter at the atomic level through mature molecular nanotechnology. Hypothetical molecular assemblers will be able to construct any physical object with atomic precision from the simplest raw material (atoms of carbon, oxygen, hydrogen, and other elements from the periodic table), making production virtually free.
- Second, access to practically inexhaustible sources of energy—up to and including full utilization of the energy of the parent star (a hypothetical Dyson sphere) and a transition to a Type II civilization on the Kardashev scale.
Long before civilization approaches such technological levels, economic notions—scarcity, private ownership of resources, cost—begin to lose their meaning. The struggle for resources underlying the overwhelming majority of wars, conflicts, and social inequality in human history will likely be eliminated altogether as a phenomenon.
Psychophysical perfection
The superstructure above this economic base is the psychophysical perfection of individuals. Future technologies will not merely preserve eternal biological youth and absolute health, but will also enable conscious control of psycho-emotional states.
At the physical level, this will likely be implemented through the continual work of medical nanorobots that correct any DNA damage and cellular defects in real time.
At the psychological level, this is not about forced “happiness,” but about creating the biological basis for a stable, harmonious psyche. This implies precise regulation of the brain’s neurochemical balance; the elimination of evolutionarily embedded—but no longer needed—instincts of irrational aggression, territoriality, xenophobia, and existential fears.
It will be a world without clinical depression, without panic attacks, without uncontrollable rage—a world of high life-energy, cognitive clarity, and the joy of being as the natural background of any activity.
Freed from the humiliating struggle for biological survival, a person will be able to devote themselves to whatever they wish—including the highest forms of activity: learning, creating new and unimaginable forms of art, exploring and settling space, designing worlds and governing them, and—most importantly—learning and self-perfection. Life will cease to be a chain of suffering and brief respites, and will become an act of creation, knowledge, and the other joys of existence.
Which world would you go to first? And then—where next? Who knows: perhaps truly, to each shall be given according to his faith and his hope.
Cosmic expansion
A Man-Made Paradise cannot remain confined to the planet Earth for long—the laws of astrophysics are inexorable. In about five billion years the Sun will enter the red-giant phase, and its expanding photosphere will engulf and incinerate Earth. There are also other, nearer-term cosmic threats—from the impact of large asteroids to nearby supernova explosions.
Therefore, the highest mission and strategic imperative of an immortal humanity becomes cosmic expansion. This is not merely a romantic aspiration toward the stars, but an absolutely necessary condition for the guaranteed and conditionally eternal existence of civilization.
The process of settling the Galaxy, terraforming planets, and creating many artificial habitats is the only reliable insurance against any local catastrophes. This process can be viewed as the export of life and reason into the Universe—the purposeful spread of negentropy (ordered, complex systems) into a cosmos largely governed by blind entropy. In its limit, Russian Cosmism is about bringing reason and “sowing good” on the scale of the entire universe.
Dichotomy
History has repeatedly shown that any technological instrument of significant scale carries a fundamental duality. Nuclear energy can light and warm cities—or incinerate them. The internet can be a means of global enlightenment and unification—or a tool of total control and disinformation.
Immortalist technologies represent the apex of this duality, because here the stakes rise to the limit: it is not simply a matter of life and death, but of eternal existence—either in harmony or in unimaginable suffering.
The potential of resurrection technology has a dark, terrifying side. The same technological base capable of bringing us into Paradise can, with even greater ease, be used to build an absolute, sealed, eternal technological Hell.
One can imagine a world where biological death is fully eliminated, yet the lives of all people are turned into an endless Kafkaesque torture. In the hands of a totalitarian regime—or a hostile artificial superintelligence—such power becomes an ultimate instrument of suppression. The dictator of the future would be able not merely to kill an enemy, but to subject them to an endless cycle of torment, executions, and forced resurrections.
In such a world, the living would truly envy the dead—and yet the dead would no longer exist.
The asymmetry of creation
The most important aspect of this dichotomy is the asymmetry of creation. A technological Hell is immeasurably easier to create than Paradise.
To build Hell requires only absolute power and primitive cruelty. Hell is a system of low complexity, based on simplification, suppression, and total control.
A Man-Made Paradise, by contrast, is a super-complex, dynamically balanced system that implies free will, the infinite diversity of billions of unique personalities, and the harmonious interplay of their not-equal-yet-great interests and contradictions. From the standpoint of systems theory, creating and maintaining such a highly organized, negentropic configuration requires immeasurably greater stores of wisdom, empathy, and computational resources than building a primitive tyranny.
For Hell, the will of one despot is enough. For Paradise, consensus and the highest degree of development of the whole society are required.
The supreme religion of fascism is anti-communism. At the mere sight of the hammer and sickle on a red background, all sorts of transnational and other corporate filth still shudders and contorts to this day.
That is why silence about these perspectives and their potential consequences is irresponsible. The development of key technologies—artificial intelligence, nanotechnology, neural interfaces—is already in full swing, driven by military, commercial, and medical interests. Humanity is moving toward this godlike power regardless of whether it is ethically prepared for it.
If, by the time these technologies are achieved, civilization remains corroded by hatred, greed, nationalism, and distrust, then with near one-hundred-percent probability it will choose the path of least resistance—the path toward building one form or another of technological Hell.
In this context, the philosophy of Russian Cosmism presents humanity with the main—and perhaps final—choice in its history. This is not merely a choice between political systems or ideologies. It is a choice between two eternities: either humanity unites to realize Fedorov’s “Common Task” and consciously create a common Paradise, or its present disunity leads to a common, inevitable Hell from which there may be no exit.
Conclusion
Modern civilization is in a state of deep systemic crisis. This is expressed not only in geopolitical fragmentation, the sharpening of resource competition, and growing ecological threats, but also in an existential vacuum—a crisis of meaning.
Old ideological and religious systems have largely lost their unifying power, while the new ones offered by consumer society do not possess sufficient gravity to mobilize humanity’s creative potential. Our civilization—already possessing significant technological power—lacks a global goal commensurate with that power, producing a dangerous uncertainty and channeling colossal energy into mutual hostility. In the place of the exhausted “isms,” our new religion, philosophy, and ideology must become the future.
In this historical context, the philosophy of Russian Cosmism offers a paradigm capable of leading humanity out of its civilizational dead end. It provides that very “guiding star”—a great, supranational, all-encompassing idea potentially capable of truly uniting all people regardless of race, nationality, or creed.
The project of achieving immortality and subsequently resurrecting all ancestors is unique because in its essence it is non-competitive. It ontologically defines the only true enemy of all humanity—not another nation or ideology, but Death, chaos, and entropy as fundamental forces of decay, perhaps once expressed in the biblical image of the “beast from the abyss.” Before such an enemy, all internal human conflicts become tragic absurdities and a counterproductive waste of precious resources.
Our common path: through the overcoming of death and universal resurrection—toward the spiritualization of the world.
Practical priorities
The overwhelming majority of deaths today occur for natural reasons, not violent ones or accidents. Most lethal diseases are age-dependent—starting with cardiovascular disease at the top of mortality statistics and continuing down the list.
From a scientific standpoint, the dawn of this century has seen significant practical progress in understanding the mechanisms and causes of aging. Technologies that potentially address the overlapping facets of this global challenge are already being mapped out. Much can be found in open sources—Open Longevity the works of Aubrey de Grey and others.
Russia’s role and global cooperation
Russia, as the country in whose intellectual milieu the philosophy of Russian Cosmism was born, possesses a unique historical legacy and archetype. Its role here is not to impose its will, but to offer this path to the world as a foundation for a new global agenda—among other venues under the auspices of BRICS and the SCO.
This is a proposal to move from the paradigm of global competition and confrontation—leading to destruction and mutual exhaustion—to a paradigm of global cooperation and co-creation: the unification of the planet’s scientific, industrial, and cultural potentials in order to realize the “Common Task.”
The transformative power of ideas
The ideas set forth in this project possess transformative power. The process of comprehending them—scientific analysis, philosophical discussion, critique—is not a passive intellectual exercise, but a direct form of participation in shaping the future.
This is indeed one of the facets of the emergence of the noosphere, as envisaged by Vernadsky—the moment when collective scientific thought begins to purposefully shape the vision of a desired reality, which is then embodied in the material world through practical action.
The final vision
The final vision of this project is the construction of a future in which death, disease, suffering, and oblivion have been finally abolished. A future in which every human being—every unique personality—will be given the opportunity not only to continue their path, but to receive eternity and the Cosmos at their disposal for endless knowledge, co-creation, development—and surely something else as well.
This is the true fulfillment of the purpose of reason’s existence: the full triumph of conscious, ordered life over the blind, indifferent might of the Universe.
HyperWorld — all roads lead to the better...