Scientific materialism is the largely unquestioned basis for modern science's understanding of life. It also holds enormous sway beyond science and thus has increasingly marginalized religious perspectives. Yet it is easy to find behavioral phenomena from the accepted literature that seriously challenge materialism. A number of these phenomena are very suggestive of reincarnation. The larger test for science's paradigm, though, as well as for any potential general import from reincarnation - is the DNA (or genetics)-based model of heredity. If that conception-beget, DNA (deoxyribonucleic acid)-carried model can be confirmed at the individual level then in a very substantial way we would be confirmed as material-only creatures. In particular, can behavioral genetics and personal genomics confirm their DNA-based presumptions? During the last decade enormous efforts have been made to find the DNA origins for a number of health and behavioral tendencies. These efforts have been an "absolutely beyond belief" failure and it is here that the scientific vision faces its biggest challenge. The common premodern reincarnation understanding, on the other hand, fits well on a number of specific conundrums and offers a broad coherence across this unfolding missing heritability mystery. For people trying to make sense of a religious perspective or simply questioning materialism, you should be looking at the missing heritability problem.

The free energy principle (FEP) is a mathematical and scientific principle that describes the relationship between the physical behavior of a dynamical system and the interpretation of such behavior as carrying out inference. It blurs the boundary between the ontological mode of the system of interest and the epistemological significance it acquires through its dynamic interaction with the environment. New materialism (or neo-materialism), despite lacking a single definition, refers to a range of emerging perspectives that attempt to dismantle the long-held divisions between ontology, epistemology, and even ethics, with the aim of achieving a comprehensive transformation of naturalized thinking. In this context, new materialism provides powerful tools to reframe some of the conceptual foundations of the FEP. This paper is the first in a series that aims to systematically construct a neo-materialistic perspective for the FEP, exploring its wide-ranging implications. It serves as an introduction to the series, arguing for the justification of deploying new materialism to reframe the FEP and introducing some essential concepts to be utilized in developing a neo-materialistic account of the FEP.

This article explores the enduring mysteries of consciousness and the afterlife, two enigmatic topics that have fascinated humanity for ages. Despite extensive scientific efforts, the existence of an afterlife remains unproven, and understanding consciousness remains a significant challenge. The research introduces new hypotheses through simple experiments with empirical evidence and theoretical foundations. It delves into the complexities of consciousness, its relationship with the brain, and the need for interdisciplinary approaches. Boldly contemplating the probability of a continuous consciousness after death, the study argues that existing evidence strongly supports this idea. In other words, if we do not accept the hypothesis of an afterlife, we may not be able to discuss the experimental results in the context of any alternative theories. Beyond theoretical implications, it envisions practical outcomes, suggesting that insights into these mysteries could enhance human well-being and contribute to a more harmonious world. This article sheds light on age-old questions about consciousness and the afterlife. Through fresh methodologies, it seeks to provide new perspectives that could reshape our understanding of existence and inspire intellectuals to positive individual and societal advancements including psychological well-being and intelligence.

Young people living with perinatal infections of Human Immunodeficiency Virus (YLPHIV) face a chronic disease, with treatment including adherence to life-long antiretroviral treatment (ART). The aim of this QES was to explore adherence to ART for YLPHIV as an assemblage within the framework of the BPS model with a new materialist perspective. We searched up to November 2021 and followed the ENTREQ and Cochrane guidelines for QES. All screening, data extraction and critical appraisal was done in duplicate. We analysed and interpreted the findings innovatively, by creating images of meaning, a storyboard, and storylines. We then reported the findings in a narrative first person story. We included 47 studies and identified 9 storylines. We found that treatment adherence has less to do with humans’ preferences, motivations, needs and dispositions, and more to do with how bodies, viruses, things, ideas, institutions, environments, social processes, and social structures assemble. This QES highlights that adherence to ART for YLPHIV is a multisensorial experience in a multi agentic world. Future research into rethinking the linear and casual inferences we are accustomed too in evidence-based health care is needed if we are to adopt multidisciplinary approaches to address pressing issues such as adherence to ART.