This is a hypothesis I have regarding human existence and life. It is not mere imagination but is based on scientific assumptions (like Einstein’s) and religious insights in a way that helps explain many unexplained real-life phenomena. A brief outline of this model is as follows:

In my view, we are traveling spirits—non-physical entities—moving through time-space. The body, as we know it, is the primary space through which the spirit journeys. However, space is never separate; it is always inseparably intertwined with time. From birth to death, one’s time-space forms a physical existence that begins as a small point, expands in the middle, and then contracts again—similar to a time-space worm. The human body (or rather, the portion of time-space allocated to a spirit) is permeated by the spirit throughout its lifetime.

When the first cell appears as the foundation of a future human, the spirit begins to infiltrate it. The heart starts beating once the spirit has fully integrated with the body. The heart is the essential organ that enables the spirit to inhabit the body comprehensively. After birth, the lungs take over, allowing the spirit, through the body, to interact with the world. The lungs serve as the primary organ that sustains the spirit’s presence on Earth, while the brain plays a crucial role in integrating the functions of both body and spirit.

The spirit within the body is somewhat like a hand inside a glove or a person in a spacesuit. Due to the body’s finite perceptual capabilities, the spirit’s functioning is significantly limited. For example, the spirit perceives the world primarily through physical eyes during wakefulness. However, when the eyes cease to function—during sleep or after bodily death—the spirit may be capable of perceiving beyond the physical realm.

During its lifetime on Earth, the body serves as the spirit’s primary space, while the external world is secondary. The spirit interacts with the secondary space only through the body, never directly. As we move through time with our bodies, the exchange cost of this journey manifests as aging. However, the non-physical essence—the spirit—travels through time without undergoing the same form of deterioration.

For the spirit to function optimally within the body, certain qualities must be maintained, such as peace, good health, hygiene, morality, and sanity. The more these qualities deteriorate, the weaker the spirit becomes in its operation within the body. Death, in essence, is the dissolution of the integration between body and spirit. To the living, only the physical aspect of this dissolution is observable.

When we say a person has died, it means the spirit has finally departed from the time-space worm. A gradual departure is easier, while a sudden, abrupt separation—such as in an accident—can be more difficult for the spirit. A weakened spirit, due to the degradation of vital qualities during its time in the body, may suffer more in the process of death. The ease of separation may also be influenced by external forces beyond the time-space worm. Conversely, intense emotional attachment to the physical world can act as an inward pull, making it harder for the spirit to leave. Any pain associated with death may primarily be experienced by the spirit rather than the body, as the body ceases while the spirit continues.

When we are awake, the spirit perceives primarily through the body. During sleep, however, it regains some degree of independent function, potentially operating in a different set of dimensions. The spirit may possess the ability to traverse time, but its movement through the time-space worm is constrained by a valve-like mechanism. Time travel, in the sense of escaping this pathway, would require an alternative route—something only possible when the spirit is free from its binding to the bodily world.

Neurochemicals in the brain (i.e., the body) may play a role in facilitating the spirit’s function while it resides within the body. Consequently, fluctuations in neurochemical activity can lead to discomfort or dysfunction that is not strictly physical but rather what we classify as “mental.” For example, hallucinations in schizophrenia may resemble dreams during sleep. Since the body is dormant during sleep, dreams do not interfere with physical reality. It is possible that neurotransmitters regulate the attachment of the spirit to the body, and any imbalance in these chemicals may result in what we perceive as mental illness.

Einstein’s model of the space-time fabric might align with this concept. Additionally, religious descriptions of the relationship between spirit and body appear to support this idea. However, the sciences governed by the principles of the time-space worm may never fully comprehend the nature of the spirit as they do the body. Just as we perceive the body using our physical senses, perhaps the spirit can only be understood through the spirit itself. This may explain why traditional science, which is confined to the physical realm, struggles to accept such a model of life. Only a discipline that operates at the level of human spirit may be able to grasp this framework.