The First Electronic Church of America

Jean Emile Charon


SPIRIT
The Stranger Inside Us

 

FROM THE SAME AUTHOR

 

WORKS IN PHYSICS

Éléments d'une théorie unitaire d'Univers ELEMENTS OF A UNITARY THEORY OF UNIVERSES, Editions of the Grange Batelière, Paris, and of the Kister Editions, Geneva, 1962
Relativité générale GENERAL RELATIVITY, same editors, 1963
La Crise actuelle de la physique THE CURRENT PHYSICS CRISIS, same editors, 1966
Cours de théorie relativiste unitaire COURSE IN UNITARY RELATIVIST THEORY, Albin Michel, Paris, 1969
Théorie unitaire : analyse numérique des équations UNITARY THEORY: NUMERIC ANALYSIS OF EQUATIONS, Albin Michel, Paris, 1974
Théorie de la Relativité complexe THEORY OF COMPLEX RELATIVITY, Albin Michel, Paris, 1977
L'Esprit et la Relativité complexe. Introduction à la psychophysique THE SPIRIT AND COMPLEX RELATIVITY. INTRODUCTION TO PSYCHO-PHYSICS, Albin Michel, Paris, 1983

 

WORKS IN SCIENTIFIC PHILOSOPHY

La Connaissance de l'Univers THE KNOWLEDGE OF THE UNIVERSE, Le Seuil, 1961, Nautilus Prize 1962, translated to Spanish
Du temps, de l'espace et des hommes OF TIME, SPACE, AND MEN, Le Seuil, 1962, translated to Spanish
L'Homme à sa découverte MAN AT HIS DISCOVERY, Le Seuil, 1963, translated to English
De la physique à l'Homme FROM PHYSICS TO MAN, Denoël (Gonthier), 1965, translated to Spanish
Récentes découvertes sur la matière et la vie RECENT DISCOVERIES ON MATTER AND LIFE, Plon, 1966, translated to Spanish
L'Être et le Verbe BEING AND THE WORD, Planète, Paris, 1965
Pourquoi la Lune? WHY THE MOON?, Planèt-Denoël, 1968, translated to Spanish
Les Grandes Énigmes de l'astronomie ASTRONOMY'S GREAT ENIGMAS, Planète-Denoël, 1967, translated to Spanish
Les Conceptions de l'Univers depuis 25 siécles CONCEPTS OF THE UNIVERSE THROUGH 25 CENTURIES, Hachette, Paris, 1970, translated to English, German, Spanish, Swedish and Japanese
L'Age de l'ordinateur THE AGE OF THE COMPUTER, Hachette, Paris, 1971, translated to Spanish
Treize questions pour l'Homme moderne THIRTEEN QUESTIONS FOR MODERN MAN, Albin Michel, Paris, 1972, translated to Spanish
L'Homme et l'Univers MAN AND THE UNIVERSE, Albin Michel, Paris, 1974, translated to English
L'Esprit, cet inconnu THE SPIRIT, THIS UNKNOWN, Albin Michel, Paris, 1977 translated to English (SPIRIT The Stranger Inside Us), Italian and Portuguese
Mort, voici ta défaite DEATH, BEHOLD THY DEFEAT, Albin Michel, Paris, 1979
J'ai vécu quinze milliards d'années I'VE LIVED FIFTEEN BILLION YEARS, Albin Michel, Paris, 1983

 

WORKS IN COMPUTER SCIENCE

Cours d'initation à l'ordinateur et à la programmation INTRODUCTORY COURSE IN THE COMPUTER AND PROGRAMMING, books 1 & 2, edited by The Institute of Practical Computer Science, BP. 24, 91-ORSAY, 1970
Cours de Cobol COURSE IN COBOL, Books 1, 2 and 3, same editor, 1970

 

JEAN E. CHARON

SPIRIT
The Stranger Inside Us

 

Califormula Publishing


"We must liberate man from the cosmos created by the genius of physicists and astronomers; from this cosmos in which he has been enclosed since the Renaissance. Despite its beauty and its grandeur, the world of inert matter is too narrow for him. Like our economic and social environment, it is not made to our measure. We cannot adhere to the dogma of its exclusive reality. We know that we are not entirely confined, that we extend ourselves in dimensions other than those of the physical continuum. . . .The spirit of man extends itself beyond space and time into another world. And, from this world, which is himself, he can, if he has the will to, run through the infinite cycles. The cycle of Beauty: which the sages, the artists and the poets contemplate. The cycle of Love: inspirer of sacrifice, of heroism, of denial. The cycle of Grace: supreme reward for those who have searched with passion for the principle of all things. . . .We must rise and march in step. Liberate ourselves from blind technology. Realize, in their complexity and their richness, all of our potentialities."
Alexis Carrel


 

"The moment has come for us to realize that an interpretation of the Universe, even a positivist one, to be satisfying, should cover the inside as well as the outside of things-the Spirit as well as the Matter. The true Physics is the one which will succeed, someday, in integrating the total Man in a coherent representation of the world."

Pierre Teilhard de Chardin


Contents

 

 

Foreword 11

Preface 13

CHAPTERS
One PHYSICS AND METAPHYSICS 17

Spirit inseparable from Physics research - Newton the alchemist - Voltaire and Valéry: spiritualist atheists - Creative science and science of discovery - Scientific research and the "general public" - Of multiple languages to describe Nature.

Two THE SPACE AND TIME OF THE SPIRIT 27

A new space-time: that of Spirit - Memory - A space of non-diminishing negative entropy - Of "eternal" carrier particles of the Spirit - Death, behold thy defeat! - Our "I" takes root in an eternal past and will prolong itself in an eternal future.

Three LANGUAGES OF DESCRIPTION IN PHYSICS 33

Descartes and description by "figures and movements" - Einsteinian Relativity of time and space - Geometrisation of Physics - Is probability incompatible with a complete geometrisation of Physics? - Need for new revolution in concepts of space and time to incorporate Spirit.

Four COMPLEX SPACE-TIME 41

Matter and Spirit unified in a complex space-time - "Point" of traditional space-time an extended domain - "Black holes" as proof of complexity of space and time - Account of voyage toward a black hole - Space-time of black holes memorizes and ordains events, as does Spirit.

Five ELECTRON: CARRIER OF THE SPIRIT 49

Space-time of electron comparable to that of black holes - Review of current concepts on "elementary" particles - Particle "hollows out" space as does black hole - "Closed" space of the electron, and its virtual interactions "at a distance" - Electron is carrier of "spiritual" space - Proofs of psychism at particle level - Communications between Man and Spirit of Matter - Symbolic representation of Matter and Spirit in the Universe.

 

Six A NEO-TEILHARDIAN EVOLUTION 59

Comparison to Teilhardian concepts - Evolution according to Teilhard's law of complexity-consciousness - "Spiritual" electron actually contains our entire "I" - Spiritual adventure of humankind is centered on the elementary . . . and we are this elementary.

Seven OBSERVATION OF SPIRIT IN MATTER 65
Our Spirit inseparable from our bodies - Overcoming our corporal death - The living cell and chromosomes - Cellular duplication and sexual reproduction - One who creates is "more conscious" than one created - "God doesn't shoot dice."

Eight ETERNAL RAMIFICATIONS OF OUR SPIRIT 81

What does my Spirit become after my death? - Chance incapable of replacing Spirit in evolutionary process - Biological and "logical" proofs that my entire "I" is carried by each of the electrons of my body - My cosmic "I" is richer than conscious "I" of my present-day life - We will be reunited forever with our ancestors and descendants.

Nine MECHANISMS OF THE SPIRIT & PARAPSYCHOLOGY 87

An imaginary telepathic communication with mummy of Ramses II - Scientific bases of parapsychology - First "analogical" approach to mechanisms of the Spirit - Our "reincarnation" in new lives - Return of our conscious "I," our unconscious "I," and their union in our cosmic "I" - Creation and reasoning - Do you know that trees speak?

Ten SPIRIT FUNCTIONING AS PHYSICS PHENOMENON 95

Structure of spiritual electron - Role of "spin" in spiritual mechanisms - Negentropic enrichment of electronic space - Mathematical tool to describe Spirit already exists - Electron knows to store and use energy - Asymmetrical carbon and topology of the Living - Louis Pasteur: precursor of genius.

Eleven REFLECTION, KNOWLEDGE, LOVE & ACTION 107

Four interactions of electron with external world and Spirit of the Other - Description in language of Physics - Informational enrichment and negentropic increase of electron's space by Knowledge and Love - Love is a telepathic process - A neo-Gnostic Physics.

 

Contents 9

Twelve CASE FOR A COPERNICAN EVOLUTION 115

We must stop thinking about an evolution of entire Universe centered on Man - Cosmic spiritual adventure takes root on particles present in entire cosmic Universe: "thinking" electrons or eons - Man still spiritually present among people of eons - If you are a sage. . . .

Thirteen A NEO-GNOSTIC COSMOLOGY: EVOLUTION OF MATTER 119

Inherent cosmology of Spirit inseparable from inherent cosmology of Matter - Present "models" of Universe of Matter - Beginning, expansion, contraction and end of our Universe - Model of Universes deduced from Complex Relativity - Birth of electrons and Spirit.

Fourteen A NEO-GNOSTIC COSMOLOGY: EVOLUTION OF SPIRIT 129

Universe "in waiting" - Spirit is born - "Couples" of positive and negative electrons - Eons need "machines" - Evolution as consequence of play of four "deterministic" physical interactions and four "free" psychic interactions.

Fifteen MATRIXISM 137

Spirit doesn't know final objective of Spirit - Structuralist language and matrixist language - Sign and signified - Matrixes of natural language - Reflection produces languages for abstract meaning and artificial signs - The animal also knows abstract languages - Man's place in context of matrixism - Cosmic spiritual adventure and Reincarnation - Knowledge and Love as means for Spirit to discover objective of its adventure.

Sixteen THE UNKNOWN FUTURE 149

Review of Cosmology of Universe of Spirit - One can preview "deterministic" evolution of Matter - Spirit is ever weaving its web in space - "Little green men" perhaps particles of cosmic radiation - Universe evacuates matter little by little to preserve only population of eons - Our "I" and the "last machine."

 

Foreword

 


When my client, Mr. Víctor Díaz, asked me to translate this book, I was sitting in his office fulfilling his modest request for translation of a few lines from the back cover. Surprised (and flattered), I told him I would read it, then give him my answer.

From the word "Je" - Charon's thematic first word - I was hooked. Here was a man with intellect surpassing even Einstein's, and I understood him! As Jean-Emile methodically built, page by page, his foundation of scientific proof, my left brain was stimulated by his logic, my right by his panache.

With spirituality all the rage (again!) in the '90s, Charon appears to have been well ahead of the curve when he published this book in 1977. So far, I've seen no book on the subject which explains this complicated concept in such relatively uncomplicated terms.

On page forty-nine of the original French text, J.-E. explains why he deliberately avoided difficult scientific terms, mathematical equations and formulas to prove his premise scientifically. This work was written primarily for the non-scientist seeking scientific answers to spiritual questions.

For the serious scientist, Mr. Charon simultaneously published his deeply detailed scientific work on the subject entitled Théorie de la Relativité complexe THEORY OF COMPLEX RELATIVITY. It still awaits translation. (Too complex, perhaps . . . ?)
This translation remains steadfastly faithful to J.-E. Charon's uniquely Gallic wit, humor, and passion; and, of course, his genius. French scientists have a marked propensity for persistently pursuing a train of thought with a preponderance of words before punctuating their point with a period. So, wherever possible, I separated extra-lengthy sentences into two (occasionally more), ever-respectful of the author's original intent, and scientific and/or philosophical points.

One more thing, brave reader. Books on science can be pompous, stilted or stuffy. This one isn't. It's friendly, even casual at times (yes, there are contractions), and should be a pleasant read. That's how Jean-Emile originally wrote it, and that's how it's remained in translation - reader-friendly.

There are answers to age-old questions in this work. I sincerely hope they satisfy your curiosity, and meet your expectations, as you (and your Spirit) enjoy this personal contact with Jean-Emile Charon's delightful Spirit, alive and well inside his written words.

P. G.

 

Preface


I'm a physicist-theorist. My main interest is the mathematical description of the laws which govern nature. My research focuses on "unitary" theories-those which strive to unify observable laws by demonstrating that they are singular parts of a more general law-valid for all phenomena-defined as unitary law.

If such a law exists, then it should be valid and verifiable at all dimensional levels, because it analyses the smallest up to the largest-from "elementary" particles to the entire cosmos.

Reflecting on my work and publications over the last twenty years, I'm still not sure of being a physicist in the accepted modern sense. Traditionally, physicists are supposed to be interested exclusively in the properties of "inert" matter. However, like most people, they realize that there are phenomena which go beyond physics alone.

These are phenomena affected by the intervention of what we call psyche, conscience, or thought, resulting from the competence of psychologists, or the precision of biologists. Physics-as self-defined at this end of our 20th century- seems to make it a kind of "point of honor" not to mix psychology with physics. This (it believes) allows it to boast of being an "exact" science.

During my research on this "inert" matter, I remember always being on the lookout for the first traces of psychic phenomena; ever watchful for the Spirit hiding behind the Matter. I've found myself very uncomfortable with the "reductionist" approach of modern physicists who feel obliged to build a Physics which shuts out Spirit.

I believe I was right. At long last, I can actually show that in order to give a complete and satisfactory report on the structure and properties of certain elementary particles, a special space-time must be included. It's one that presents all the characteristics of a space-time of Spirit coexisting with that of raw matter. What I'm revealing here are different views and conclusions of neo-Gnostic Physics.

Why "neo-Gnostic" Physics? I didn't invent the name. I'd already written over half of this book when I discovered that a growing trend already existed among scientists not to separate Matter and Spirit in their descriptions of the Universe. The originators of this "movement"-born during the 1970s at Princeton and Pasadena -were eminent physicists and astronomers. Since then, their numbers have increased to include biologists, doctors, psychologists, and more recently, theologians.

Gnosticism originated in the first century. It was a philosophical system by which the partisans (the Gnostics) claimed to have a direct knowledge of God. They characterized their attitude by not applying this doctrine on simple beliefs, but rather on the given scientific facts of the time. This philosophy further proposed the existence of Spirit-carrying beings called, "eons," which affected the behavior of matter.

From this ancient philosophy, the new Gnostics of Princeton and Pasadena have retained the idea that what we call "Spirit" is inseparable from all observable phenomena in the Universe-whether physical or psychic. Thus-at least in principle-we should be able to have a "scientific" knowledge of Spirit; be able to describe it in scientific terms, and if necessary, be free to alter scientific language itself.

By allowing the Spirit to attain the rank of "scientific" phenomenon, the neo-Gnostics have steadfastly refused to place humans at the center of the thinking phenomenon. They believe that when a human says "I think," he or she should more correctly say "It thinks," or "It controls a thought in space;" in the same way a physicist says, "It controls a magnetic field in space," or a person in the street announces: "It's raining."

In other words, just as an electron can produce an electrical field around itself in space, a profound reality exists throughout the Universe which is capable of causing thought to be "born" in space. It follows then that thought is present everywhere . . . as much inside the mineral, the vegetable or animal, as it is in Man. It's primarily thought that's behind the behaviors of living organisms-even a simple bacterium.

In fact, since this concept hasn't been precisely proven in scientific language; nor "linked" with observed and recorded scientific phenomena, only one option is
left. (Kicking a hole in a wall to get a view may be a bit radical, but as long as the wall stays intact one will never see anything!)

That's precisely the neo-Gnostics' attitude. For now, they simply wish to be a new window to the Universe of Spirit and Matter; to try to describe this Universe in scientific language, without considering them separately; to be another scientific language to create Knowledge. Or, as they like to say: be a force for "psycho-synthesis."

This new approach to Knowledge prompts a few other noteworthy considerations. First, there's the adoption of a relatively "modest" viewpoint regarding what we call human knowledge. There are microscopic individualities inside every human. They think, they know, and carry Spirit in the Universe. Like the ancient Gnostics, we call them "eons." 1

These eons know human knowledge, since it's they who "think" this knowledge. But, their knowledge greatly surpasses any human's-any we could ever formalize in any kind of language. The eons mainly know how to create life. Human knowledge is but a tiny part of their total knowledge which can be expressed in human language-considering human societies' many conventions.

Something else regarding the above. It's ridiculous and inaccurate to call a fellow human who hasn't completed "higher education;" or, a fellow animal or vegetable, "ignorant." This would be a little like comparing two high-level scientific types, and deciding that one of them is ignorant because he or she doesn't know how to play bridge. When compared to the aggregate knowledge of the eons, it's both anthropocentric and unacceptable to insist that our meager individual human knowledge makes us in any way superior to anyone else.

Humankind should keep its modest "hairless monkey" place in the world. Not so much because we know little more than the monkey in the animal kingdom; but rather because, in the kingdom of the cosmic Universe, we can't be certain that the monkey's eons don't have an advantage over ours. . . so, no attempt at a degrading knowledge hierarchy, and no Master.

Actually, the notion of "Master" is as taboo for the neo-Gnostics as it is for the eons. These immortal individualities who live the spiritual adventure of the Universe don't have absolute knowledge of the objectives and "rules of play" of the Universe. As we'll see, they can only continually increase the "order"2 of the Universe by inventing more and more complex rules of play, without ever being sure that new rules will lead to a new objective.

Having succeeded for the most part in safeguarding their innocence, the neo-Gnostics illustrate this invention of rules with a card game which seems to have caught on quickly on western American campuses. It's called, "Eleusis." Each player gets a turn to invent the rules of the game, which he writes and hides from the other players. He then plays a card. The other players respond by carefully choosing and playing a card from their hands.

The winner of each hand is chosen by the inventor of the rules, and collects all the cards in the hand. At the end, the points of all the collected cards are counted according to a criterion known only by the inventor of the game. Whoever is first to complete the rules of the game, and (generally) has the highest number of points, is declared the winner. It's interesting to note that many players win just by having "imagined" rules different than the "official" rules set by the the game's inventor .

It's much the same at the level of the Spirit in Nature. The eons are not compelled to speak an "official" language to evolve in a way which indicates progress on the psychic plane; and conversely, among humans, the "officials" aren't those who are the most capable of helping psyche progress.

Another consequence of the neo-Gnostic attitude: none must seek a Master, nor consider himself a Master-hence, no "proselytism." We're all searchers, and from the start, no one knows which rule is the preferable one to make the Spirit grow. No "psychic level" of the Spirit permits discovery of the definitive objective of the spiritual adventure of the World; thus, no "humanist" religion pretending to know where one can find "the Good" of Man.

As notes Raymond Ruyer, ". . . fundamentally, it is a question of honesty for the neo-Gnostics. They find it negligent, even criminal, to do experiments on human skin. Trial and error is permitted in one's own life; but one does not have the right to give the impression that one knows what's right for others who know better than you."3

It should be stressed that the neo-Gnostic attitude seeks to center the spiritual adventure of the Universe on an "immense population of eons," and not on human beings. It in no way concludes that humankind, along with the rest of the World, is somehow "manipulated" on the Spiritual level by this population of eons. The consequence would be that humans could not truly participate in their own destiny.

It's not the eons who "pilot" my own spirit. "I" am these very eons, in this sense: what I call my "I"-i.e. my person-is present in each of the eons who enter my body. According to the neo-Gnostics, humankind is not a "puppet" on which others pull the strings.
Rather, it suggests that our person participates directly in ALL of the World's spiritual adventure-an adventure which has its roots in the origin of our Universe. It's an adventure which will end along with it . . . if the Universe must one day end (a fact which the eons-who have the wisdom to know the future will only be what they choose to make it-have yet to whisper in anyone's ear!).

This book is intended for all of us who reflect on the mystery of our bodies and our consciousness; on the rapport of Spirit with Matter, and the scale of the whole Universe. I profoundly believe that we humans are desperately searching for a perspective which enhances our position in the immensity of the cosmos by simply putting into harmony what we know with what we feel.

The New Gnosis was born of a union of aspirations as diverse as those found on the campuses or hippie communities of Berkeley and Columbia; among the astronomers and astrophysicists on Mounts Palomar and Wilson, and the physicists of Princeton. It has touched many biologists and doctors, and even more recently, a growing number of people of the Church (Roman Catholic). Now, it's being heard even more outside of the United States. As I've said, the New Gnosis is a perspective worth exploring.
Ultimately, Time, our inseparable companion, will be sole judge.

J. C.

 

Those interested buying a copy may order it here:

The Spirit: That Stranger Inside Us

Abstract:
Are we immortal? A brilliant nuclear physicist presents solid scientific evidence that we are. In simple terms non-scientists can understand, Jean Charon offers us positive proof that our bodies may die, but our Spirits live on forever.

or you can order the book via phone by calling 619-575-9090.


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