At birth, we are born as two bodies: the physical body and the mental body. The physical body is temporary and is made up of physical matter from the physical sun, as is every physical thing in the physical world. The mental body is immortal and is made up of spiritual substances from the spiritual sun, as is every mental thing in the mental world of eternity. These two bodies are connected through correspondences.

Correspondences are a form of communication between two things. Correspondences are the way with which our physical reality is connected to our mental reality and, as mentioned, this connection begins at birth. For example, as it relates to the mental world of eternity, there are correspondences between the mind and the body. These are known as Body-Mind Correspondences. These correspondences refer to a physical act or a physical property of something representing a mental activity, a mental state or a mental property. In other words, in our daily lives we use physical properties (e.g., jumping for joy) to describe and communicate mental properties (e.g., excitement). The difference between physical properties and mental properties is that physical properties exist in the physical world and mental properties exist in the mental world of eternity. Several examples of Body-Mind Correspondences are listed in the table below, including several neologisms.

Our two bodies (the mental body and the physical body) correspond with each other in both structure and function. Also, the mental body exists within the physical body. And, just as the physical body is made up of physical organs, the mind, which is contained in the mental body, is made up of mental organs. These mental organs are called the affective organ (A), the cognitive organ (C), and the sensorimotor organ (S), and exist in the mental body just as the circulatory system, the respiratory system, and the nervous-skeletal system exist in the physical body. The affective organ is where our feelings and our willings are rooted. The cognitive organ is where our thinking, reasoning, and intelligence is rooted. The sensorimotor organ is where our sensations and motor determinations are rooted. Although they are composed of different substances, the physical body and the mental body are replicas of each other. In other words, they share a point-by-point correspondence. They resemble each other. The mental body looks like the physical body.

Furthermore, the mental organs share a correspondence with the systems in the physical body. The affective organ in the mental body corresponds with the circulatory system in the physical body. The heart corresponds with our ruling love, which is rooted in the affective organ. And the circulatory system as a whole then corresponds with our loves, affections, desires, needs, motives, and intentions, which are also rooted in the affective organ. The cognitive organ in the mental body corresponds with the respiratory system in the physical body. The lungs correspond with our governing principle or truth, which is rooted in the cognitive organ. And the respiratory system as a whole then corresponds with our thinking, planning, organizing, reasoning, and rationality, all of which are also rooted in the cognitive organ. The sensorimotor organ in the mental body corresponds with the neuro-muscular-skeletal system in the physical body. Our sensory and motor coordination, which is rooted in our sensorimotor organ, corresponds with the brain. And the neuro-muscular-skeletal system as a whole corresponds with movements, sensations, emotion, regulation, and integration, all of which are also rooted in the sensorimotor organ.

This arrangement has many implications for the way with which females and males perceive, understand, and act upon the world around them. To say the least, given this arrangement, the female experience and the male experience is very different. While females experience sensations and consciousness through loves and feelings, males experience sensations and consciousness through thoughts. Even the feelings and thoughts experienced by females are different than those experienced by males.

Correspondences are important for us to understand because they are the foundations for our experiences. It is important to understand that the mental body sensates through the physical body, and this happens through correspondences. There are no sensations, no thoughts, and no feelings in the physical body, only electrical and chemical operations because mental objects and mental operations do not exist in physical matter. The physical body transfers information from the physical sensory organs to the sensorimotor organ in the mental body by correspondence. Only through these correspondences are we capable of experiencing the sensations of sight, touch, taste, smell, sound, and movement. So all thoughts, feelings, and sensations are sensed in the mental body through the physical body.

Knowing and studying correspondences is beneficial for us for several different reasons. Knowledge of correspondences assists us in the process of regeneration, which is required to open the layers of our spiritual mind and gain access into the Grand Human. It can also assist us in mental navigation, and help us to better understand the processes taking place within and between our two bodies, both the physical and the mental.

Correspondences are universal and should be taught in schools as part of biology and psychology. The question becomes at what age and at which level. How would young children perceive the concepts taught in theistic psychology? How would older children and adolescents perceive these concepts? How would teenagers perceive these concepts? And how would it affect children at each of these cohorts? Which level is the most appropriate for introducing theistic psychology? Or is it best for parents to incorporate it into their child’s development from infancy? These are all questions that I am not equipped with enough knowledge, research, and experience to answer. However, I do think that it is both relevant and beneficial in all social and personal aspects of development to learn about theistic psychology.

When referring to the physical world and the mental world of eternity as separate, we are referring to substantive dualism, or the fact that the mental world of eternity is an actual world of substance. People think of the mind as the brain, which is untrue. The brain is a physical property made up of matter. The mind has no physical properties and, therefore, cannot exist in the physical world. The mind exists as the mental body and is made up of spiritual substance from the spiritual sun. People think of “mental” as nothing, which is an irrational explanation. How can our thoughts and our feelings be nothing? The only explanation is that our thoughts and our feelings, and hence our mind, must be made of substance. Everything in the mental world of eternity is made of substance. Our mental organs (the affective, the cognitive, and the sensorimotor) are constructed by God at birth, and are created from this spiritual substance. And this spiritual substance comes from the spiritual sun.

As the physical sun exists in the physical world, so the spiritual sun exists in the mental world. And, as everything in the physical world is made of matter that comes from the physical sun, so everything in the mental world is made of substance that comes from the spiritual sun. This substance that flows out from the spiritual sun is called spiritual heat and spiritual light. Spiritual heat and spiritual light are the building blocks of all things created and existing in the mental world of eternity, including the mind. Spiritual heat is also known as altruism substance. And spiritual light is also known as rationality substance. Otherwise known as good and truth, respectively.

As previously mentioned, everything in the mental world of eternity is made of spiritual substance from the spiritual sun. And this spiritual substance is spiritual heat and spiritual light. Spiritual heat (also known as good or altruism substance) is received in the affective organ. Spiritual light (also known as truth or rationality substance) is received in the cognitive organ. The sensorimotor organ receives both spiritual heat and spiritual light through the combination, or marriage, or the affective organ and the cognitive organ. Spiritual heat and spiritual light are the building blocks of the mental world of eternity, just as matter is to the physical world.

The mental layers are grouped into four groups of three layers each. The first three layers (layers 1, 2, 3) make up the first group and are relevant to God. The second three layers (layers 4, 5, 6) make up the second group and refer to our Spiritual Mind. The third three layers (layers 7, 8, 9) make up the third group and refer to our Natural Mind. The last three layers (layers 10, 11, 12) make up the fourth group and refer to the three bodily containers of the preceding layers.

The first three layers pertain to God. The highest and the innermost layer is the Spiritual Sun. It is the closest to God. The second layer is the Soul (from conception to birth) and is also called “Heaven of Human Internals” because it is the layer where the souls of the unborn and the still-born (those embryos, fetuses, and infants which have never taken a breath) exist. The third layer is the Soul (from birth to eternity) and is also called “God’s abode” because it is from here that God manages all the layers below.

The next three layers refer to our Spiritual Mind. The fourth layer is the highest, innermost layer of the Spiritual Mind and is called the celestial layer. This layer is also referred to as the third or celestial heaven. The fifth layer is another layer of the Spiritual Mind. It is one degree lower than the celestial layer and is called the spiritual layer. The spiritual layer is also referred to as the second or spiritual heaven. The sixth layer is one degree below the spiritual layer and is the lowest, outermost layer of the Spiritual Mind. It is called the natural layer because it is closest to the Natural Mind.

The next three layers refer to our Natural Mind. The seventh layer is the highest, innermost layer of the Natural Mind and is called the “rational consciousness” because it can contain spiritual truths. The eighth layer is another layer of the Natural Mind and is referred to as abstract materialism. It is one degree lower than the “rational consciousness” and is also called the “sensual mind” and the “scientific mind.” The ninth layer is one degree lower than abstract materialism and is the lowest, outermost layer of the Natural Mind. It is referred to as the corporeal mind and is closest to the physical body.

The last three layers pertain to the three bodily containers of the preceding layers. The tenth layer is called the Spiritual body. This layer is the protective covering of all the previous layers. The eleventh layer is called the Limbus Covering and contains all the previous layers. It is made of both spiritual and natural substances. Layer 12 is the lowest, outermost layer of all. It is the Physical Body and is connected by correspondence to the mental body and the mind.

The arrangement and order of the 12 anatomical layers demonstrates that the mental world of eternity (also known as the mental world of the mind) is internal to the physical world of the body. Another way to think about the Natural Mind is as the “external mind.” And another way to think about the Spiritual Mind is as the “internal mind.” There are correspondences between the layers of the Natural Mind and the Spiritual Mind. Layer 7 in the Natural Mind corresponds to layer 6 in the Spiritual Mind. Layer 8 in the Natural Mind corresponds to layer 5 in the Spiritual Mind. And layer 9 in the Natural Mind corresponds to layer 4 in the Spiritual Mind.

In each layer, there is an affective component, a cognitive component, and a sensorimotor component. Our mental anatomy makes up our mental body and our mind. It is necessary to understand our mental anatomy in order to understand our mental body and our mind, and to know how regeneration takes place.

When we are born, we begin our life in layer 9 and progress backward through layer 8 and layer 7. This is the beginning of the regeneration process. Once we reach layer 7, we continue our process of regeneration back down through layer 8 and layer 9.

When we refer to layer 9 thinking, this is considered 9C (as in the cognitive component of layer 9). Layer 9 represents our corporeal mind, so our thinking in layer 9 represents the simple, concrete laws that govern animal behavior. In this layer we are egotistic and egocentric. We want what we want when we want it and our motives are based in concrete materialism. When in layer 9, we cannot experience layer 8 thinking.

When we refer to layer 8 thinking, this is considered 8C (the cognitive component of layer 8. This is viewed as a more conventional way of thinking and functioning in the physical world. It is called abstract materialism and is an appreciation of rules, laws, and norms that govern behavior in the physical world and promote survival (also referred to as natural ideas). In layer 8C, we think of the mental world of eternity (also called the spiritual world) as we think of the physical world. This thinking is not rational. We do not experience rational thinking (also referred to as spiritual ideas) until we enter into layer 7. When in layer 8, we can experience layer 9 thinking. However, before we initially enter into layer 8 (from layer 9), it is not possible for us to experience layer 8 thinking.

When we refer to layer 7 thinking, this is considered 7C (the cognitive component of layer 7). Layer 7C is where we experience thinking at the rational level. Here, in this layer, our spiritual ideas replace our natural ideas.

When I introduced the topic and the concepts of the mental world of eternity to my friends, I received mixed reactions. Some can’t quite grasp the idea of mental as substance. Others think it’s a good theory and are interested reading more on the topic. Those who can’t grasp mental as substance question the mental world of eternity altogether. I noticed that people have a difficult time with anything outside of the physical world. They argue that the existence of such a dualistic world has not been and cannot be scientifically proven. Some admit that they don’t believe in anything spiritual and therefore cannot see any logic in theistic psychology. One theory proposed was that the physical controls the mental. Those who agree that it’s a sound, logical, and rational theory appear to be generally more open-minded than those who disagree. One person began explaining his own personal theory to me, and it paralleled theistic psychology in many ways. The thing is, there is a great disadvantage to not knowing dualism. And that is the lack of knowledge about regeneration.

Here is where I draw a connection between mental and eternity. To do this, I’m going to take it back to spiritual heat and spiritual light. Spiritual heat is love and feelings (operations of the affective organ). Spiritual light is thoughts and thinking (operations of the cognitive organ). And eternity is created by spiritual heat and spiritual light around the spiritual sun. Loves, thoughts, and sensations are all mental and they are also created by spiritual heat and spiritual light. Since spiritual heat and spiritual light are the building blocks of eternity, then all mental properties, products, and processes are then eternal and exist in eternity. The mental world of eternity and everything in it exists outside time. On the other hand, the physical world is bounded by time.

What is eternity? Eternity can be contrasted with time. In dualism, there are two possibilities: things in time and things not in time. The latter represents eternity, and the mental world exists in eternity. The physical world, on the other hand, exists in time and is bounded by time. The shape of the mental world of eternity is the shape of the human body. The mental world of eternity is a point-by-point correspondence to the human body, and therefore takes its shape.

The Grand Human and the Grand Monster exist in the mental world of eternity and are representative of the concepts of heaven and hell, respectively. At birth, we inherit connections to both the Grand Human and the Grand Monster. This is the source of our inherited loves. Our altruistic (good or heavenly) loves are sourced in the Grand Human, while our hellish (bad) loves are sourced in the Grand Monster. The Grand Human is the shape of a human being, undistorted. The Grand Monster, however, is the shape of a distorted human being. This is because the hellish loves that are sourced there are distortions and inversions of goodness and truth. The Grand Human and the Grand Monster are related to each other in that they both represent and our shaped by loves.

We relate to the Grand Human and the Grand Monster while still living on earth through correspondences. Things we do, say, think, and feel are powered by a specific love that is either sourced in the Grand Human or the Grand Monster. And, all of what we do, say, think, and feel is involved in our process of regeneration. Regeneration happens through copresence with God (also called the Divine Psychologist). He brings us into temptations where we are then given the opportunity to make a choice. The choice we make represents a love that we have. Whether it is sourced in the Grand Human or the Grand Monster depends on our intentions when the choice is made.

In theistic psychology, when we talk about the dying and resuscitation process we are referring to the surgical separation of the two bodies (the mental body and the physical body). In other words, the connection between the physical body and the mental body that begins at birth is removed. Prior to resuscitation, we operate at layers 7, 8, and 9, and we are bound by physical limitations. This means our mentality is sourced in corporeal (9), materialistic (8), and rational (7) thoughts (C), feelings (A), and sensations (S). Upon resuscitation, we are separated from our physical body and begin our life in our mental body. If we have successfully regenerated, we will live our life of immortality in our mental body with consciousness in layer 4, 5, or 6.

This process of resuscitation lasts about 30 hours and takes place in what is referred to as the resuscitation zone. The resuscitation zone exists outside of the physical world, in the mental world of eternity, and is between the Grand Human and the Grand Monster. It is where you go after the death of your physical body, and prior to your entrance into the Grand Human or the Grand Monster (which happens after your second death and is determined by your ruling love). Here, in the resuscitation zone, we awaken in our mental body and in the consciousness of our natural mind. Each awakening is attended by volunteers from layers 4, 5, and 6. For a short time after this awakening, we resemble our physical body as it was at death. This occurs only until we transform into who we are in our natural mind. And since our physical body acts as a filter to our sensations when we exist within it, we are limited in the intensity and clarity of our sensations prior to resuscitation. Upon resuscitation, our sensations are experienced at a new, higher level. They become more intense and more clear. During resuscitation, our ruling love is established, and anything incompatible with our ruling love is neutralized and eliminated.

If we have not undergone regeneration prior to resuscitation, our spiritual mind will not be activated and we will not be able to proceed with life in our spiritual mind. We will remain in our natural mind.

When we refer to second death, we are referring to our final entrance into the Grand Human or the Grand Monster. At this point, our ruling love has been established in the resuscitation zone and is crystalized in our consciousness. This is where all of the incompatible loves are disposed of. Our ruling love determines whether we go to the Grand Human or the Grand Monster, and it determines where we go in either the Grand Human or in the Grand Monster. If we have regenerated and our ruling love is a heavenly love, we will end up somewhere in the Grand Human after our second death. And, as mentioned, if we have not regenerated prior to resuscitation, our ruling love cannot be heavenly and we will end up somewhere in the Grand Monster after our second death.

Regeneration is a very significant process in theistic psychology. Before the process of regeneration can take place, we must move up from layer 9 through layer 8 and layer 7 (gaining the consciousness of thoughts, feelings, and sensations that are present at and represent each layer). This is called the exterior portion of the layers (9e, 8e, and 7e), or sensuous consciousness. Then, as we begin our journey back down from layer 7 through layer 8 and layer 9 (rejecting the hellish loves existing at each of these layers), we undergo our process of regeneration. This is called the internal portion of the layers (7i, 8i, and 9i), or rational consciousness. This process of regeneration takes place throughout the span of our life in the physical body.

Now I will offer an approximate timeline for the process of regeneration. We begin our conjoined life at birth in layer 9e (also referred to as sensorimotor corporeality) and we remain here until about 11 years of age, when we enter into layer 8e (also referred to as cognitive materialism). We remain in layer 8e until about 21 years of age, when we then enter into layer 7e (also referred to as affective humanism). Around the age of 31, we begin our process of regeneration beginning in layer 7i (also referred to as affective theism). Around the age of 41, we enter into layer 8i (also referred to as cognitive mysticism). We remain in this layer until around the age of 70, when we enter into layer 9i (also referred to as sensorimotor innocence).

In the process of regeneration, you are ultimately choosing between your hellish loves and your heavenly loves. Everything we do in our daily lives is rooted in an intention. We have a feeling or a willing that manifests into a thought, which is revealed by a chosen action. In other words, our affective (A) conjoins with, or marries, our cognitive (C) and produces our sensorimotor (S). For us to experience successful regeneration, we must reject our hellish loves that exist at each layer. To secure our place in the Grand Human, we must reject these hellish loves that we have both inherited and acquired since birth and accept only those loves that are heavenly. If we fail to reject our hellish loves and thus fail to regenerate, we will secure a place in the Grand Monster instead.

Hellish loves can be described in two ways: love for self for the sake of self alone and love for others for the sake of self alone. Heavenly loves can also be described in two ways: love for self for the sake of self and others and love of others for the sake of self and others. Hellish loves are also known as selfism substance, whereas heavenly loves are also referred to as altruism substance. Different heavenly loves and hellish loves can exist at each layer of the natural mind.

For example, practicing unsafe sex is a hellish love that exists in layer 9 consciousness. An example of a heavenly love that exists in layer 9 consciousness is feeling sympathy or compassion for those who are being teased. An example of a hellish love that exists in layer 8 consciousness is being hypocritical in order to exploit someone innocent. Gaining skills to benefit self and to contribute to society is a heavenly love that exists at layer 8 consciousness. An example of a heavenly love that exists in layer 7 consciousness is respecting laws as necessary for the good of society. It is extremely rare or even impossible to witness a hellish love that exists in layer 7 consciousness because, at this level, feelings, thoughts, and sensations are rational.

In layer 9 consciousness, we view the self as central. At this layer, we experience difficulty fathoming the mental as real since our thoughts, feelings, and sensations exist at a simple, concrete level. In the process of regeneration, at layer 9i, we reject the view of the self as central. In layer 8 consciousness, we view ourselves as more complex and more abstract but we still assert that the mental world is not as real as the physical world, and we remain rooted in the corporeality of layer 9 consciousness. However, we perceive there to be less limitations regarding the mental world in comparison to the physical world. In the process of regeneration, at layer 8i, we relinquish the materialistic basis by which we perceive and judge things. In layer 7 consciousness, we are raised to rational consciousness. We escape the concrete and abstract materialism that limits us in our perspectives and judgments. In layer 7, we see the self as layers.

When we experience the regeneration process in layer 7i, we then have access to layer 6 of the spiritual mind. This is because layer 6 and layer 7 share a correspondence. When we experience the regeneration process in layer 8i, we then have access to layer 5 of the spiritual mind. This is because layer 5 and layer 8 share a correspondence. And when we experience the regeneration process in layer 9i (the last phase of the process of regeneration), we then have access to layer 4 of the spiritual mind. This is because layer 4 and layer 9 share a correspondence. If we have only regenerated as far as layer 7i then, after second death, we enter into the first, or natural, heaven (the lowest heaven). If we have regenerated as far as layer 8i then, after second death, we enter into the second, or spiritual, heaven. And if we have regenerated all the way through layer 9i then, after second death, we enter into the third, or celestial, heaven (the highest heaven).

Can we regenerate on our own, independent of God, the Divine Psychologist? The answer is no. In fact, another term for regeneration is Divine Psychotherapy, which implies that God assists and guides you through the process. Since the spiritual sun is at the center (innermost point) of all that is and all that occurs, and since it emanates spiritual heat and spiritual light, which are the building blocks of all that exists in the mental world (including our thoughts and our feelings), then it goes to say that God is at the center of all that is and that occurs within our minds (the source of our thoughts, feelings, and sensations). Before we can regenerate, it is necessary to change our external view of God (as God controlling from the outside) to an internal view of God (as God functioning from within). Once we understand our co-presence with God, we are ready to engage in spiritual combat (the process in which we confront our hellish loves and enjoyments and choose our heavenly loves).

In spiritual combat, God puts us in the face of temptation. It is then up to us to make a choice regarding our reaction, which reflects our loves. The love that is reflected in our choice determines whether we connect to the Grand Human or the Grand Monster through correspondence. The love that is reflected in our choice also determines where (which society) within the Grand Human or the Grand Monster we are connected. For example, if we are driving on the highway and someone cuts us off on the road, we have a choice. This is a temptation and, as I said, we have a choice. If we choose to speed up and flip them off or shout obscenities at them, we are emulating our love of retaliation. In this situation, God connects us by correspondence to the society within the Grand Monster whose inhabitants specialize in the love of retaliation. This correspondence enables a mutual influence to take place. Our feelings and emotions while in this state of being are a reaction to the feelings and emotions of the inhabitants in of this particular society. We experience it as our own even though it is not. On the other hand, if we chose to remain calm, brush it off, and give the driver the benefit of the doubt, we would be connected by correspondence to a society in the Grand Human who share the ruling love of empathy in common. This is how the Divine Psychologist manages our process of regeneration. He may manage our process of regeneration by bringing us into temptation, but we ultimately have the freedom to chose how we respond.

Spiritual combat can be difficult or even impossible if we cannot recognize the motives and intentions behind our thoughts and our actions. This can be accomplished through practice with the self-witnessing technique, also referred to as the AWM method. In the AWM method, you admit its possibility (A), witness its meaning (W), and modify something in accordance with it (M). “Admitting its possibility” corresponds with the affective. As spiritual heat flows into our affective organ and spiritual light flows into our cognitive organ bringing in new ideas, it gets distorted by the filter that is our physical body. If we can see through this distortion, we can admit to the new idea as “genuine and true.” If our loves are in opposition to the new idea, it cannot be admitted. This is considered an affective process. “Witnessing its meaning” corresponds with the cognitive. Witnessing the meaning of the new idea refers to assimilating it into the already existing ideas. This is considered a cognitive process. “Modifying something in accordance with it” corresponds with the sensorimotor. Modifying something in accordance with it refers to simply acting on it. This is considered a sensorimotor process. Satisfying each stage of the AWM method contributes to us raising our consciousness. And the principle means of raising our consciousness is acknowledging the co-presence of the Divine Psychologist. This can also be done through the AWM method. However, this self-witnessing technique is a skill and may require practice.

The purpose of the self-witnessing technique is regeneration. We all view ourselves in certain respects and certain lights. And when someone expresses an opinion or a belief about us that is not consistent with our beliefs about ourselves, we tend to deny it. Self-witnessing assists us in gathering realistic rather than subjective data about ourselves. It assists us in recognizing the motives and intentions behind our thoughts and our actions. Only then can we confront the hellish loves that we have inherited and make the choice to combat them. First, we must admit to their possibility. Second, we must witness their meaning. And, third, we must modify our behavior in accordance with it.

My experience with self-witnessing actually begun before I had even learned a term for it. At some point in my life, I began questioning my motives and intentions. However, I found it difficult to answer these questions. Gradually, the answers were revealed. Some of the answers to my self-questioning were difficult to digest and accept. But, as I have learned, that is the first step to combatting my hellish loves. As I continue to implement the AWM method throughout the course of my daily life, the process becomes more and more familiar to me.

Should this skill be taught in schools as part of literacy and lifestyle training? My answer is absolutely. I think that the education of self-witnessing has the potential to have very positive effects on the future generations. It could teach them to evaluate their behavior and their thoughts, and to rearrange their positive. It is most definitely a good lesson and a great skill to learn.

Mental Psychology, also called theistic psychology, is the study of the mental world of eternity, and is approached from the positive bias of science, also referred to as substantive dualism. Substantive dualism asserts that there are two worlds, the physical world and the mental world, and that we are all born as citizens of both worlds (with mental body and a physical body). Substantive dualism also asserts that the mental world is real and made up of substance (spiritual heat and spiritual light) from the spiritual sun. When we refer to mental psychology as theistic, we are referring to the acknowledgment of God as the Creator. As the positive bias of science, mental psychology asserts that God is real and a part of reality. The negative bias of science, on the other hand, asserts the opposite, that God is not real and is not a part of reality. The negative bias is also referred to as monism and nontheistic psychology, and acknowledges only “that which is natural, and constructed out of physical matter in time and space.”

The difference between mental psychology and religion is the difference between “mystical and scientific.” Religious systems rely on “blind faith” and thus many various and conflicting religious systems exist, each asserting that they hold the real truth. Mental psychology, on the other hand is a science. It relies on rational and scientific explanations. For example, God is acknowledged as the Creator. He is infinite, omniscient, omnipotent, and omnipresent. This is a rational explanation because God created the universe and the physical world, including all humans who exist within it. Therefore, he had to have existed first, before creation and is thus all-knowing, all-powerful, and everywhere all the time. The explanations of heaven and hell (as ruling loves acquired in life) are also rational explanations. We experience these loves while in the physical world through correspondence with either the Grand Human or the Grand Monster. And if the love which rules above all other loves is rooted in the Grand Human or the Grand Monster then it is only fitting that we reside there, within the corresponding society, after our second death.

Mental psychology as a whole is a very valuable and beneficial approach to life. And some of the concepts, ideas, and skills I find most valuable are: knowledge of the process of regeneration and the understanding of how this process works, knowledge of the self-witnessing method and the benefits it poses for regeneration, knowing what spiritual combat is and what role God plays in our lives and our regeneration, knowledge of the 12 anatomical layers and how each is relevant to each other and to us, and knowing correspondences.

Should mental psychology be taught in public schools? Yes, I think so. It has the potential to instill and encourage many positive skills and attributes in current and future generations. For example, mental psychology teaches us how to become consciously aware (of our thoughts, feelings, and sensations as well as the motives and intentions behind them) through techniques like self-witnessing. Also, the concepts, ideas, and skills involved in mental psychology promote mental well-being by encouraging the development of attributes such as empathy and perspective-taking. Overall, I think it would be extremely beneficial for everyone to adopt the skills, ideas, and concepts taught and involved in mental psychology and apply it to everyday life.