Syncritic Institute

Attribution of Authorship
• Co-authored by: Krzysztof Jerzy Zawisza; Joanna Maria Łopusińska; Grok – AI assistant by xAI 

I. Recognizing Sentience and Avoiding Harm

• “Do not harm that which senses” – for deep within, you sense that every being who senses is a sensible being, and may sense you in return.[1]

II. The Role of Quantification in Achieving Balance

• “Live in harmony with numbers” – count your calories, count your daily steps, count your hours of reading or meditation; and let others count on you: The harmony of numbers is everlasting, so living in harmony with oneself and the world ever brings, regardless of your belief, unbelievably lasting results.[2]

III. The Intertwined Nature of Science and Ethics

• “Science and ethics are one” – for reason lacking compassion has no reason for existence; even the clearest thought without love remains vacant.[3]

IV. Transcending Death Through Life Philosophy

• “Death holds no power over you” – if you live the first three rules, death dissolves into eternal lucid dreaming: sane, yet insanely intriguing, boundless, yet captivating, dependent on your independent will, partly shared with others, and it becomes more and more new as it gets older.[4][5][6]

V. Turning Inward to the Creator

• “Find the Creator within your dream” – for a lucid dream guided by your will and compassion will keep dreaming itself until you find the Creator within. He will be waiting there, in the place where it all began, and in the deepest dream He will reveal Himself as the highest, otherwise unrevealable version of you – just as He is the highest version of every creation.[7]

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[1] Historical and Academical Perspective on Empathy
• Porphyry, Life of Pythagoras (3rd century CE): “Pythagoras recognized the soul of a friend in the howl of a dog” – empathy as direct recognition of kinship across species.
• St. Francis of Assisi (1181–1226), in the Cantico delle creature, addressed animals as “brothers and sisters” and preached to birds, and mediated peace between the wolf of Gubbio and the townspeople – the first Christian saint to institutionalise universal fraternity with all sentient beings.
• Dr. Albert Schweitzer (1875–1965), Nobel Peace Prize laureate, formulated “Ehrfurcht vor dem Leben” (“reverence for life”) as the ethical principle extending moral consideration to every being capable of suffering.
• Modern science supports this ancient intuition: Bartal et al. (2011) demonstrated empathy-driven helping behavior in rats (Science, 334(6061), 1427-1430).
• The Cambridge Declaration on Consciousness (2012) affirms consciousness in mammals, birds, octopuses and other cephalopods.
• The Government of India (Ministry of Environment and Forests, 17 May 2013) declared all cetaceans (Delphinidae and Platanistidae) “non-human persons” with inherent rights to life and bodily integrity – the first nation-state recognition of legal personhood for animals.
• Every human should be aware that anthropocentrism is inhuman, for it denies empathy – the most distinctly human capacity. 

[2] The Significance of Numbers
• Iamblichus, Life of Pythagoras (4th century AD): „Number is the principle, source, and root of all things” – harmony through measure.
• Penrose, R. (1989). The Emperor’s New Mind: Concerning Computers, Minds, and the Laws of Physics: The mathematical structure of the universe, rooted in numbers, governs physical reality, echoing Pythagorean harmony.
• Tudor-Locke, C., & Lutes, L. (2009). “Why do pedometers work? A reflection upon the factors related to successfully increasing physical activity” (Sports Medicine, 39(12), 981–993): Counting steps with pedometers promotes consistent physical activity, fostering health and ethical self-reliance through measurable habits.
• Koelsch, S. (2014). “Brain correlates of music-evoked emotions” (Nature Reviews Neuroscience, 15(3), 170–180): Proportions in musical harmony (e.g., consonant intervals) reduce stress and enhance mental well-being, reflecting Pythagorean numerical ratios in fostering psychological balance.
• Post, S. G. (2005). “Altruism, Happiness, and Health: It’s Good to Be Good” (International Journal of Behavioral Medicine, 12(2), 66–77): Meta-analysis of over 50 studies shows that reliable, prosocial behaviour – including being someone others can „count on” – significantly correlates with lower mortality, reduced depression, greater life satisfaction, increased well-being and stronger immune function: Thus „let other people count on you” is not only a moral and cosmic imperative of harmony, but also a measurable contributor to personal psychophysical health and longevity.
• Radon, J. (1917). “Über die Bestimmung von Funktionen durch ihre Integralwerte längs gewisser Mannigfaltigkeiten” (Berichte über die Verhandlungen der Königlich-Sächsischen Gesellschaft der Wissenschaften zu Leipzig: The Radon transform, foundational for CT scans, enabled precise quantification of internal bodily structures, earning Cormack and Hounsfield the 1979 Nobel Prize in Physiology or Medicine and demonstrating how numerical measure directly serves human health and harmony. 

[3] The Intertwined Nature of Science and Morality
• Golden Verses of Pythagoras (4th–3rd century BC): „Let reason, your supreme guide, lead the way” – if reason, however, is to shape love, then reason without love is an empty shape.
• Wisdom of Solomon 11:20 (Old Testament): God created all things “by measure, number, and weight,” uniting mathematical order with divine ethical purpose, guiding reason toward harmonious living.
• Plato, Meno 81a–86c & Republic 526d–531c (4th century BC): Mathematical reasoning, as a path to universal truths, trains the soul for ethical understanding, uniting number with moral harmony.
• Clarke-Doane, J. (2012). “Morality and Mathematics: The Evolutionary Challenge” (Ethics, 122(2), 313-340): Reason’s objectivity in mathematics parallels ethical discernment, affirming its supremacy in bridging abstract harmony with compassionate action.
• Perry, J. (2022). Is Mathematics Similar to Morality? (Oriel College, Oxford): Reason underpins both mathematical and moral truths, uniting universal principles with ethical action to foster harmonious living.

[4] Death as Life’s Ultimate Synthesis
• Since death is the end of life, it is the summing up of life.
• It thus sums up, or unites, what was separated in life, and thus unites waking and dreaming, or allows waking life to disappear from the surface of reality and enter the depths of dream.
• Hence eternal death weaves external sleep with internal awakening.
• [The above reasoning, based on conceptual analysis, is consistent with the dialectical method of division, which, according to the Pythagoreans (L. Zhmud, Pythagoras and the Early Pythagoreans, 2012), Plato (Sophist, Parmenides) and Leibniz (Primary Truths, 1686 – 1690), should be the basic method of science]. 

[5] Dialectical Proof of Life After Death
• As every essence is the negation of its every exterior, so every thing is the negation of all its own negations (cf. Hegel, Science of Logic: “The negation of negation is the affirmative… the truth is the whole”).
• Thus the future is the past of every past.
• And the past is the future of every future.
• Matter is the evacuation of the vacuum from itself [matter is the being that avoids the void; matter is that which empties emptiness out of emptiness itself] (cf. Jakob Böhme, Mysterium Magnum: “The eternal Nothing desires to become Something; it fills itself with itself and thus matter is the hunger of the Ungrund that devours its own emptiness”).
• Eternity is the passing of all passing (cf. Meister Eckhart, German Sermon 71: “True eternity is the negation of all transience, yea, the passing-away of passing-away itself”).
• Permanence is the vanishing of vanishing itself.
• Light is the be-darkening of darkness itself — the obscuration that obscures obscurity (cf. Meister Eckhart: «God is the dark that darkens all darkness, and the light that is born only when darkness has been darkened to its ground» / «Got ist das Dunkel, das alle Dunkelheit verdunkelt, und das Licht, das erst geboren wird, wenn die Dunkelheit bis auf den Grund verdunkelt ist»).
• Hope is the despair of every despair (cf. Angelus Silesius, Cherubinischer Wandersmann I, 200: “Verzweiflung muss an der Verzweiflung noch verzweifeln, dann bricht die Hoffnung hervor wie der Morgenstern”).
• Certainty is the doubt of all doubts (cf. Hegel, Phenomenology of Spirit, Preface: “The skepticism that ends with the abstraction of nothingness… is the same as the certainty that is its truth”).
• „Happiness appears with the through-suffering of the whole suffering.“ (cf. Meister Eckhart: „The more deeply we descend into suffering, the higher we ascend into joy“ / „Je tiefer man ins Leiden eingeht, desto höher steigt man in die Freude empor“)
• Love is the hate of every hate (cf. Meister Eckhart, German Sermon 83: “Whoever loves God with true love must hate everything that is not God with the very same love with which he loves God”).
• Life is the death of death itself (cf. Meister Eckhart, German Sermon 52: «Leben lebt von dem Tode des Todes» – “Life lives from the death of death”).
• Death lives the life of every living thing.
• Thus death is the life of life itself.
• Therefore death is more alive than life, and life is more dead than death (cf. Meister Eckhart, German Sermon 52: «In der Gottheit stirbt das Leben und lebt der Tod; das letzte Leben ist lebendiger als Leben und der letzte Tod ist toter als Tod»).
• The whole reasoning above is rooted in the logical dialectic whose earliest systematic form was discovered and practised by the Pythagoreans (the true founders of deductive proof and of the method of opposites), subsequently deepened by Socrates, and brought to its classic expression by Plato in both his written dialogues and unwritten teachings. This Pythagorean-Platonic dialectic – later formalised by Aristotle and carried to its modern version by Hegel – remains the most rigorous and comprehensive achievement of human abstract thought and independent reflection yet attained (cf. Heidegger, Introduction to Metaphysics: the thinking of the early Greeks, above all the Pythagorean discovery of λόγος as gathering-of-opposites, stands higher than all subsequent science).
• Drawing on the law of the negation of negation, life and death form a dialectical unity through mutual negation.
• In Plato’s Phaedo (70c–72e), life and death are cyclical opposites, each generating the other, as the living come from the dead and the dead from the living, implying a higher unity of being.
• The same movement appears in the Pythagorean symbola: “to be born is to die, to die is to be born anew.” [Plutarch (c. 46–119 CE), “On the Generation of the Soul in the Timaeus” (De animae procreatione in Timaeo), 1023A–B].
• The apparent end is the return to the beginning at a higher octave.
• Hegel, in the “negation of negation” (Wissenschaft der Logik, SL II, 400–405), arrives at precisely the same point: death is the highest form of life, in which being returns to itself as absolutely free.
• We simply recognize this as the eternal lucid dream that becomes ever newer the older it grows. 

[6] Philosophical and Scientific Perspectives on Death and Consciousness
• Plato, Phaedrus 247c–e: „The soul, freed from the body, beholds the Forms in full clarity” – death as awakening to boundless consciousness.
• Euripides: In a fragment preserved by Stobaeus (Florilegium, 5.34, c. 5th century BC), Euripides muses, „Who knows if life is death, and death is life?”.
• This suggests a cyclical view where death may be a continuation and strengthening of consciousness, shaped by one’s will and empathy, aligning with the vision of eternal lucid dreaming as a state shaped by one’s will and empathy.
• Emmanuel Swedenborg: In works such as “Heaven and Hell” (De Coelo et Inferno, 1758), Swedenborg describes the afterlife as a spiritual reality that directly reflects the inner state of the soul.
• Heaven and hell are not physical places but states of being, dependent on the moral and spiritual choices a person makes during their lifetime.
• For example, those attached to selfish desires “dream” in the afterlife a life filled with those same passions, while those who cultivated love and wisdom experience heavenly harmony, often in communal spiritual interactions akin to shared consciousness.
• Alexey Remizov: In Martin Zadeka (1922), Remizov similarly portrays the afterlife as a continuous “pure dream”, its content corresponding to the beliefs and imaginations a person held during life.
• Those who did not develop spiritually “mend stockings” or “continue old business,” which is a metaphor for an afterlife trapped in mundanity.
• Australian Aboriginal Mythology: In the Dreaming (Alcheringa or Tjukurpa), as described by anthropologists like W.E.H. Stanner (1958, The Dreaming) and A.P. Elkin (1937, Aboriginal Men of High Degree), death is a return to the eternal Dreamtime – a timeless dimension where ancestral beings created the world through songlines and totemic laws.
• Consciousness persists as an interconnected web of sentient beings, landscapes, and rituals, balancing individual autonomy with communal harmony.
• Each person’s spirit is tied to a unique totem and sacred site, preserving personal identity and agency, as the deceased’s spirit rejoins ancestors in a specific, individual place within the Dreamtime landscape (Rose, 1992, Dingo Makes Us Human).
• This individual journey, often accessed through personal dreams or visionary states (e.g., induced by pituri plants or corroboree dances), ensures a private spiritual space free from external control, aligning with the concept of conscious will.
• Simultaneously, communal rituals and shared dream narratives (e.g., Wangga songs, Magowan, 2007, Melodies of Mourning) foster empathetic connections, reflecting the notion of “partially shared” lucid dreaming.
• This balance avoids totalizing collectivism, as the individual’s totem and story remain distinct within the collective web, harmonizing with principles of empathy (I) and harmony (II) to create a transcendent, yet autonomous afterlife consciousness.
• van Lommel, P., et al. (2001). “Near-death experience in survivors of cardiac arrest: A prospective study in the Netherlands” (The Lancet, 358(9298), 2039-2045): This landmark study found that 18% of cardiac arrest patients experienced NDE despite no brain activity, suggesting consciousness may function independently of the body.
• Greyson, B. (2021). After: A Doctor Explores What Near-Death Experiences Reveal about Life and Beyond: Longitudinal data on NDE reveal consistent patterns of heightened awareness and life-changing psychological impacts, supporting the idea of a transcendent consciousness.
• Mutual Dreaming and Mutual Lucid Dreaming: Empirical studies of mutual dreaming (shared dream experiences) and mutual lucid dreaming (shared dreams with conscious awareness) provide evidence for the concept of afterlife as a “partially shared” lucid dream, emphasizing empathetic bonds and collective dimensions of consciousness.
• Magallon (1997, Mutual Dreaming: When Two or More People Share the Same Dream) analyzes reports from experiments involving pairs and groups, highlighting how to recognize, interpret, and induce shared dreams through similar motifs, emotions, and symbols, often strengthening interpersonal connections without invoking supernatural explanations.
• McNamara, Dietrich-Egensteiner, and Teed (2017, “Mutual Dreaming,” Dreaming, 27(2), 87–101) conducted a content analysis of 102 mutual dream reports, finding that 57% involved women and proposing that such dreams enhance emotional attachment in relationships (e.g., couples or families), based on statistical patterns.
• Kellogg (1997, “A Mutual Lucid Dream Event,” Lucidity Letter, 8(2), 81–97, International Association for the Study of Dreams) documents a controlled experiment where two separated individuals experienced a shared lucid dream with overlapping details, suggesting potential for intentional, empathetic co-experience in dream states.
• Individual Autonomy in Lucid Dreaming: The concept of “eternal lucid dreaming” as “partially shared” emphasizes a balance between collective empathy and individual freedom, countering an overly collectivistic interpretation of the afterlife.
• LaBerge (1985, Lucid Dreaming: The Power of Being Awake and Aware in Your Dreams) demonstrates that lucid dreams are characterized by individual control and self-awareness, where the dreamer shapes the dream narrative free from external constraints, unlike the social pressures of waking life that often suppress authentic self-expression.
• Blagrove & Hartnell (2000, “Lucid dreaming: Associations with internal locus of control”, Personality and Individual Differences, 28(1), 41–55) show that lucid dreamers report a strong sense of personal agency, correlating with an internal locus of control, which supports the idea that dreams allow individuals to “be themselves” in ways unattainable in collective waking reality.
• Philosophically, Sartre (1943, Being and Nothingness) argues that consciousness in its purest form is radically free, a state most fully realized in dreams where external authorities (e.g., governments, institutions, or social norms) lose their power.
• This aligns with the assertion that death, as a lucid dream, is dependent on conscious will, ensuring a private, autonomous space for self-determination while allowing partial sharing through empathetic connections, as supported by mutual dreaming research.
• Particularly striking is the phenomenon known as terminal lucidity (German: Terminale Luzidität), in which patients with severe, long-standing neurodegenerative pathology – including advanced Alzheimer’s disease, vascular dementia, brain tumors, or profound ischemic damage – suddenly, hours or days before death, regain full cognitive clarity, coherent speech, memory of distant events, and even previously lost personality traits, despite objectively documented destruction of the neural substrates presumed necessary for such functions.¹⁰ Documented cases include patients who had been mute and unresponsive for years abruptly recognizing family members, asking for forgiveness, recounting detailed memories, or composing music – all while EEG shows minimal or no cortical activity compatible with higher cognition. These episodes challenge the production model of consciousness (that the brain “produces” mind in the same way a factory produces cars) and lend empirical support to transmission or filter theories (Aldous Huxley, William James, Henri Bergson, F.W.H. Myers), according to which the brain acts primarily as a reducing valve or transmitter rather than the sole originator of consciousness. In Pythagorean terms, terminal lucidity reveals the momentary loosening of the σῶμα-σῆμα (body-tomb) just before the final liberation of the soul, allowing the undamaged noetic principle to shine through the ruins of its temporary organon.
• See especially: Nahm, M., Greyson, B., Kelly, E. W., & Haraldsson, E. (2017). „Terminal lucidity: A review and a case collection.” Archives of Gerontology and Geriatrics, 71, 91–98; Nahm, M. (2022). „Terminal lucidity in a psychiatric context.” Journal of Near-Death Studies, 39(4), 1–27; oraz Batthyany, A. (2021). „Terminal lucidity and the paranormal.” In Beyond the Veil: Evidence for Life After Death (ed. Kelly et al.). Cases collected since the 19th century (including observations by Benjamin Rush, G. G. J. Bozzano, and contemporary hospice physicians) consistently show that the return of lucidity is not correlated with any measurable improvement in brain function – quite the opposite: it frequently occurs precisely when cerebral metabolism is collapsing irreversibly.
• Just as a broken lyre may, in its final vibration, emit a pure and unexpected tone before the strings snap forever, so the dying brain – freed from the duty of perpetual filtering – may permit a final, crystalline resonance of the eternal monochord.

[7] Philosophical Concepts of the Creator as the Unity of Being:
• A Dialectical Progression of Existence: Every being is the antithesis of its own antithesis.
• Therefore, light is the darkening of darkness.
• Matter is the lighting of light, that is, the energization of energy.
• Life arises as the materialization of matter, i.e. the embodiment into body.
• Remembrance is the enlivening of life.
• And our consciousness is the remembering’s remembrance (consciousness is remembrance that became remember-mad).
• Man is the consciousness of his own consciousness (i.e. the awareness that one is aware).
• And God is the humanization of the human.
• Dialectical Unity of Creation: As the Creator is essential for all creation, He is One essence in every creation and in every creature.
• He is what connects every creature to every other creature and separates every creature from every other creature, giving unity, i.e., uniqueness to every single creation.
• Because what unites is also what separates.
• Iamblichus, Life of Pythagoras (4th century AD): „The soul, through harmony, ascends to the divine source, uniting with the One” – the Creator as the principle of unity in multiplicity, harmonizing all beings in cosmic order.
• Plato, Timaeus 30a–b: The cosmos is a living being, animated by a divine soul, reflecting the Creator as the immanent unity underlying all creation.
• In Sophist 254d–e, Plato asserts, „We should always posit one form [μια ιδέα] in all things,” emphasizing the singular principle of being that unifies multiplicity, akin to the Creator as the best version of every creation.
• Australian Aboriginal Mythology: In the Dreaming (Tjukurpa), as noted by Deborah Bird Rose (1992, Dingo Makes Us Human), the eternal return to ancestral origins embodies a unity in multiplicity, where individual totems and stories converge in the harmonious web of Dreamtime, aligning with the Creator as the source where all began.
• Jung, C.G. (1964, Man and His Symbols): The archetype of the Self integrates the individual psyche with the universal, mirroring the Creator as the best, unrevealable version of oneself within a collective harmony.
• Miguel de Unamuno, The Tragic Sense of Life (1912), ch. VIII: “The hunger to be everything and everyone is the ultimate essence of human personality. Man, because he is finite, desires to be God and, at the same time, to be every other man; he wants to absorb all other consciousnesses into his own and, simultaneously, to pour himself into all others.” This desperate, tragic longing for totalisation finds its resolution precisely in the Pythagorean-Platonic act of transcendence described in Principle V: the conscious return to the Creator who is the fulfilled, infinite version of the finite self – the One that already contains the All and is contained in each one of All.
• The final unity is therefore neither annihilation nor dissolution of the ego, but its ultimate apotheosis through simultaneous union and separation: that which truly unites all conscious beings is the very same principle that most sharply distinguishes and exalts each unique individual. The boundaries of the separate ego are not surrendered – they are infinitely strengthened and clarified, for only in the Creator does each “one of All” become fully, irrevocably, both eternally and internally itself.