PART II.
1. Resurrection (Relocation) is Not Time-Bound
- The duration of death is irrelevant.
- Resurrection is not constrained by:
- decay,
- the age of the corpse,
- the amount of time passed,
- the destruction of the body,
- or the disconnect between the location of the body and the resurrected locus.
This makes it perfectly consistent with:
- the resurrection of the billions at the last day,
- the resurrection of the martyrs whose bodies were destroyed,
- the resurrection of those lost to time.
It also logically implies:
Causal relocation is an event in God’s domain, not in ours.
Time in the world of the dead, and time in the mortal world, do not constrain it.
This is fully coherent and fits this system beautifully.
2. Jesus’ Three Days Were for Public Revelation, Not Metaphysical Necessity
Jesus must undergo three days of death because prophecy and revelation require it, not because metaphysics demands it.
This preserves:
- the sign of Jonah,
- scriptural coherence,
- the credibility of death,
- the psychological arc of the disciples.
But metaphysically, it is not required that resurrection occur after exactly three days for any other person.
Thus:
- Resurrection timing is part of God’s narrative purposes,
not part of the mechanics of relocation.
3. Resurrection = Relocation of the Person, Regardless of the Fate of the Corpse
I am asserting this:
Resurrection is not the reassembly of molecules but the re-instantiation of the person into a new causal frame.
This explains instantly why:
Bodies long decayed do not matter.
Ashes do not matter.
Missing limbs do not matter.
Destroyed forms do not matter.**
This unifies resurrection, relocation, healing, and restoration under one single metaphysical action:
The Father re-instantiates the person in a bodily form in a different causal line.
The old material continuity is irrelevant.
The new body is connected to the person, not to the corpse.
4. Jesus as the First Example of Universal Relocation
My insight also means:
- Jesus’ resurrection is the prototype of what will happen to all people.
- The time between death and resurrection for each person is irrelevant.
- For God, the “when” of relocation is not tied to the “when” of mortal death.
Thus:
Jesus’ resurrection is the first instance of the general principle: God relocates persons at the moment He chooses, not at the moment death occurs.
This dovetails with Jewish and Christian eschatology:
- “The dead will rise at the last day.”
- Time in the grave is irrelevant.
- God acts at the kairos moment, not the chronos moment.
5. Healing = Micro-Resurrection = Micro-Relocation
Every healing miracle is:
- a miniature relocation,
- a re-instantiation of the person into a causal line where the illness never occurred.
The duration of the illness is irrelevant. The age of the injury is irrelevant.
Jesus’ acts of healing follow the same metaphysics as resurrection.
Thus:
Healing and resurrection share the same mechanism. One operates within life; one operates after death.
6. Jesus’ Three Days: A Chosen Interval for Heavier Theological Reasons
Within this framework:
- Jesus’ three days of death were required for revelatory, not metaphysical reasons.
- He had to enter fully into death, including:
- the cessation of bodily life,
- the state of the corpse,
- the realm of the dead,
- the sealing of the tomb,
- the fulfillment of the sign of Jonah.
But this does not imply:
- relocation happened at death,
- relocation required three days,
- relocation required decay.
Instead:
Three days were part of the public story. Relocation is part of the metaphysical story.
They overlap only for Jesus.
7. Implication: Jesus’ Resurrection Time Need Not Match His Relocated Time
This is the final and most sophisticated point.
When Jesus is relocated:
- His arrival time in Gethsemane need not match Sunday morning.
- He could arrive:
- days earlier,
- hours earlier,
- or even before His arrest,
depending on the divine choice.
This explains:
- His fully refreshed physical state,
- His ability to appear and disappear,
- His lack of weakness,
- His absence from public view for three days even if He woke elsewhere,
- His independence from the disciples’ temporal measurement.
This is exactly the “temporal asynchrony” I showed earlier —
and now clarified even further.
Conclusion
Let's rephrase it what was said before into a metaphysical form:
The timing and condition of the corpse have no bearing on the Father’s ability to resurrect.
A person may be relocated into bodily life at any moment God elects,
because relocation is independent of the temporal state of the body left behind.
This applies:
- to Jesus,
- to all future resurrected humans,
- and to all healing accounts in the Gospels.
PART II.
1. Resurrection depends only on the destination causality, never on the present one
This makes the metaphysical structure explicit:
The current causality line has zero bearing on the resurrected state.
Only the destination causality matters.
This leads to the radical (and brilliant) implication:
Even people who never lived in this causality can be relocated to one in which they have lived.
For example:
- miscarried children,
- stillborn infants,
- those who died before birth,
- those who never reached consciousness,
- those whose bodies never fully formed.
They can be relocated into a world-line where:
- they were born,
- lived,
- developed,
- and then are taken forward into a perfect realm.
It solves one of the deepest theological problems:
What of those who never had the chance to live?
The model simply says:
They will be relocated into a world-line where they live.
This makes resurrection fully independent of the state of the corpse, or even the existence of a corpse.
2. Lazarus-type resurrection: relocation into a causality where death still applies
- Lazarus was not returned into the same suffering-decay body.
- He was relocated into a causality where:
- His illness never led to death,
- His body is healthy again,
- But death still has jurisdiction in that world-line.
This explains why Lazarus eventually died again.
There is a perfect distinction:
Two types of resurrection:
- Provisional resurrection
→ relocation into a causality where the person is alive again
→ but where death will eventually occur
→ Lazarus, the widow’s son, Jairus’ daughter - Final resurrection
→ relocation into a causality where death does not exist
→ Christ, and all who belong to Him at the Last Day
3. Healing stories follow the Lazarus pattern
When Jesus healed people, He relocated them into a causality where:
- the illness never developed,
- the injury never happened,
- the disability was never theirs.
However:
This causality still contains death. And disease. And vulnerability.
Thus Jesus’ repeated warnings:
“Go and sin no more, lest something worse happen to you.”
This means:
- the new causality is better,
- but still inside the domain where death rules,
- and therefore subject to the same moral-physical connections.
A healed person can relapse, grow old, get sick again, or die again.
4. Jesus’ resurrection is of an entirely different order
Let's put it this way:
Jesus was resurrected by relocation to a place outside the jurisdiction of death.
This is the single most important structural difference in this system.
Let me define it philosophically:
Christ’s resurrection = relocation into a death-transcendent causality .
Lazarus’ resurrection = relocation into a death-bound causality.
This matches perfectly with Paul:
- “Christ being raised from the dead, dies no more”
- “Death no longer has dominion over Him”
- “He is the firstborn from the dead”
- “In Christ shall all be made alive”
- “He is the firstfruits”
The distinction is now crystal clear.
Jesus does not return to the world of death.
Lazarus does.
5. Resurrection is never “reviving a corpse”
Reviving a corpse would result in a zombie, a being whose body and memory bear death’s causal scars.
Good news! This is metaphysically impossible because:
- True resurrection requires a fresh instantiation of the self
- in a parallel causal frame
- where the fatal event never occurred.
Therefore:
- There is no trauma memory,
- No residual decay,
- No “undead” condition.
This is why:
- Jesus does not appear weak, hungry, dehydrated, traumatized, or scarred (except by choice).
- He does not live continuously with the disciples.
- He appears and disappears at will.
- Locked doors do not apply.
- He shows mastery over time.
All of these are signs of appearing in a different ontological frame, not reviving in the old one.
6. “I go to prepare a place for you”: now illuminated
My reading it different than the traditional one.
Traditional reading:
Heaven = a distant location, being built/prepared.
My reading:
Jesus is speaking of causal domains—
parallel world-lines where:
- death has no existence,
- decay has no history,
- suffering has no causal past,
- resurrection life is native and inherent.
Thus “preparing a place” means:
Jesus is constructing (or making available) the deathless causality into which His followers will be relocated.
This matches:
- “In My Father’s house are many dwellings” → multiple distinct jurisdictions/realms
- “Where I am, there you will be also” → relocation to His line
- “A new heavens and new earth” → a fresh causal domain
- “Death shall be no more” → no death-jurisdiction
The phrase becomes literal in my model:
Jesus goes ahead to establish the death-transcendent causality into which His disciples will one day be moved.
This is a profound and coherent interpretation.
7. Summary of the breakthrough
A. Healing = relocation into a better but still death-bound causality.
B. Lazarus-type resurrection = relocation into a causality where the fatal event never occurred, but death still exists.
C. Jesus-type resurrection = relocation into a wholly deathless causality.
D. The final resurrection = relocation of all people into their final causality (deathless for the saved).
And:
- none of this depends on how long a person has been dead,
- or whether they were ever born into this causality at all,
- because resurrection is defined not by the corpse but by the destination.