The individual spiritual bodily form of the eternal jiva-souls, have no beginning point, nor will they ever cease to be because there is neither birth or death for the individual jiva-souls as Bhagavad Gita As It Is Chapter 12 explains.

The eternal original spiritual bodily form of the individual jiva-soul (marginal living entity), is a two-armed spiritual bodily form like Krsnas however, the individual jiva-souls can voluntarily change their form in unlimited ways over their eternal existence.

Srila Prabhupada - "The spirit soul is NOT formless; it has got form, the spirit soul always has form and is expressed as hands, legs, heads, everything. But with our material eyes at the present, our gross eyes, we cannot see these facts; therefore we foolishly believe the jiva-souls have no form." (Lecture BG, Ch 2 text 14, Mexico, Feb 14, 1975)

From that infinite form of the individual jiva-soul, all other forms are voluntary and possible, such as the four armed form on the Vaikuntha planets similar to Lord Visnu's Body. 

So, being an inactive "spark in the Brahmajyoti" is already a fallen condition. The original feature and full potential of the individual jiva-soul is an individual as bodily form like Krsna

Man is made in the image of God.

All individual jiva-souls eternally are a spiritual bodily form. Only while the individual jiva-souls are fallen, do they artificially appear as a formless impersonal spark, or bodiless individual spark in Krsna's effulgence (the impersonal brahmajyoti)

Krsna is behind everything, both the eternal individual jiva-souls in there unnatural bodiless impersonal conditioned state, and the jiva-souls as their nature personal position as an eternal active contributing servant as a bodily form.

Ultimately, we are individual PERSONS as an eternal spiritual bodily form in our full potential, and can always choose to serve Krsna, or reject Him, otherwise free will has no meaning. 

Those comments from past Sages and Acharyas who claim the individual jiva-souls never fall down from the Vaikuntha planets and Goloka-Vrindavana, may have been said this for many reasons, to give faith among aspiring devotees and neophytes, or to encourage them to understand that their natural constitutional position is to never ''choose'' to leave the Vaikuntha planets and Goloka-Vrindavana, and never desire to be independent from Krsna or Visnu.

The eternal individual jiva-soul's original perpetual position is always voluntarily pleasing Krsna in a variety of ways with personal contributions.

Choosing to fall to the temporary material world, and then, due to the frustration of repeated birth and death, eventually falling further to the impersonal (inactive) brahmajyoti where the frustrated jiva-souls attempt to extinguish their individual identity, personality and existence (attempted spiritual suicide) and outwardly appear as a bodiless almost dead dormant spark in the impersonal Brahman or Brahmajyoti, denies the individual jiva-souls of who they really are as a PERSON in in their full potential as Krsna's dear friend in their natural eternal home of Goloka-Vrindavana, or voluntary servant of Viṣṇu in the Vaikuntha planet.

The individual jiva-soul's spiritual bodily appearance is eternally similar to Krsna's form, but we can voluntarily change that at ant time and be a flower, or a tree, or gopi, or cowherd boy, a chair Krsna sits on, or the grass Krsna walks on, or a cloud in the sky Krsna admires, the choices are unlimited.

The eternal individual jiva-souls in the spiritual world can shape-shift and be a flag pole on Krsna's chariot, or even Krsna's chariot, a blade of grass, a flower, a chair, a cloud in the sky etc, and at any moment change back to a two armed form in Goloka Vrindavana, or the four armed form on a Vaikuntha planets

No form or spiritual body the individual jiva-souls can appear as, is fixed in the spiritual world, the individual jiva-soul's rasa (pastime) can constantly change their appearance over eternity however their original bodily spiritual form is like Krsnas, two arms, two legs etc. 

Even all the four-armed individual jiva-souls on the Vaikuntha planets original came from Goloka-Vrindavan where all human forms there have two arms, two legs like Krsna has.

It is all voluntary, you can be what ever you want to be if it is you genuine desire to please or amuse Krsna.

Srila Prabhupada - "In the spiritual world our relationship with Krsna or Visnu is voluntary. Some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB Canto 6 Ch 1 text 1-4, Melb May 20, 1975)

In the spiritual world the choice of the individual jiva-soul's relationship with Krsna is voluntary from a blade of grass to a tree, a cow or gopi.

Their individual contributions are eternally expressed in both Vaikuntha and Goloka-Vrindavana in a "two-way" reciprocal exchange with Krsna in unlimited different ways and bodily forms over eternity.

Only the "eternal presence" of Krsna (meaning all living entities in the spiritual world put Krsna or Visnu in the centre of their eternal existence) exists in the for ever youthful spiritual worlds. 

Where as in the mundane material decaying creation, time is perpetually divided into "past, present and future" which causes a progressive state of decay, decline, impermanence birth and death.

In the spiritual world the eternal individual jiva-souls are never forced to bow to Krsna or do anything they choose not to do, everything there is voluntary, meaning even rejecting Krsna if they choose to do so.

Also, there is no best bodily form in the spiritual world because all are equally blissful and equal to each other.

From the two armed bodily form in Vrindavana to the four armed bodily form on the Vaikuntha planets, to being a cow, an ant, a bee, a cloud in the sky, a bench, a fence, etc etc. every aspect of the spiritual worlds are alive with unlimited individuals, nothing material (dead) can exist there.

All eternal individual jiva-souls in the spiritual world can be what ever form they desire to be or choose to be to please Krsna or Visnu that are all equally blissful regardless of form (human form or a grade of grass)

The human form is not higher, lower or better than any other spiritual bodily form one may choice to be on the Vaikuntha planets or Goloka Vrindavana.

Just like in this material world some like carnation flowers while others prefer roses, it's an individual choice of what is best for you.

Even though everything is equally blissful in the spiritual world, there are five different relationships with Krsna, each one gradually progressing to becoming more intimate with Krsna than the previous one.

The eternal individual jiva-soul's original two armed spiritual body is always there as the basis as their eternal origin.

Technically there is no origin to the individual jiva-souls as Bhagavad Gita As It Is Chapter 12 teaches.

Athough, as said above, there can be a transformation from your original human spiritual body into a spiritual bodily form you voluntarily choose to be.

From human form to a blade of grass, a cow, a horse, a chair, a cloud in the sky, a Peacock, a bench, a flag, a four-armed form similar to the Visnu/Narayana forms on a Vaikuntha planet - there are unlimited different choices.

Like a shape-shifter the individual jiva-souls can also appear anyway they want in the spiritual world to please Krsna or Visnu, just like once you appeared as a baby but now as an adult, same person, different body. 

A similar type of shape-shifting happens from childhood, to youth, to middle age, to old age - same person, different bodily appearance.

Devotee - "What is the form of the spiritual body, if the spirit soul is non-material, what is the form?"

Srila Prabhupāda - "There is form, just like this material body is compared with the dress. Now, just like in your present material form you have got hand; therefore your coat has got hand. You have got legs; therefore your pant has got legs. Therefore it is to be assumed that the spirit soul always has got form, and is expressed as hands, legs, heads, everything. The spirit soul is not formless; it has got form. But with our material eyes at the present, gross eyes, we cannot find it; therefore we say and foolishly believe it has no form." (Lecture BG 2.14, Mexico, Feb 14, 1975)

The full potential and original eternal feature of all marginal living entities (eternal individual jiva-souls) is a two-arm form like Krsna's Body.

Devotee – "Is the original body of the spirit soul a human form?" 

Srila Prabhupada – "Yes, human form, God is also human form. "Man is made after the shape of God." I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs."

Hari-sauri dasa – "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"

Srila Prabhupada – [describing material form first]: "Yes, they are more covered, just like if you cover your body with blanket, the hands and legs are invisible, but you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul."

Hari-sauri dasa - "Are they covered in the spiritual world?"

Srila Prabhupada - "Not in the spiritual world, one's spiritual form and position is always voluntary, some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and one can change from flower to human body if they choose, that is spiritual life, there is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, as bench, as flagpole, as chariot or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4, Melb, May 20, 1975)

Fortunately, over 90% of the eternal individual jiva-souls choose to stay in the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana and never fall down, even though they can choose to leave if they want at any moment. 

Although sadly almost 10% of the individual jiva-souls do choose to leave the spiritual world and enter or fall down to the material world via the dreams of Maha-Visnu.

Dr. John Mize – "Did all the jiva-souls that were in the spiritual sky (the Vaikuntha planets and Goloka Vrindavan) fall out of the spiritual sky at once or at different times, or are there any jiva-souls that are always good, they’re not foolish, they don’t fall down?"

Srila Prabhupada – "No, there are majority, 90%, they are always good. They never fall down."

Dr. John Mize – "So we’re among the 10%."

Srila Prabhupada – "Yes, or less than that. In the material, whole material world all the living entities they are… Just like in the prison house, there is some population, but they are not majority. The majority of the population, they are outside the prison house. Similarly, majority of living being, part and parcel of God, they are in the spiritual world. Only a few fall down." (BG, Lecture, Mayapur, June 20, 1973)

The eternal individual jiva-souls have free will so they can make their own choices and decisions, which includes even rejecting Krsna if they choose. 

For free will to truly exist, the individual jiva-souls must have their unique freedom of expression, self determination and a variety of unique voluntary service. These qualities must always be there if free will truly exists because in the spiritual world the eternal individual jiva-soul's relationship with Krsna is always voluntary. 

The individual jiva-soul's contributions are eternally expressed in both the Vaikuntha planets and Goloka-Vrindavana in a "two-way" reciprocal exchange of feelings with Krsna. 

As said above, the individual jiva-souls are never forced to surrender to Krsna or do anything they choose not to do, they are not Kṛṣṇa's puppets He manipulates when He pleases, they are His friends and associates who voluntarily contribute to the relationship if they choose to do that. 

For loving voluntary service and exchanges to truly exist, the individual jiva-souls must be able to act on their free will and make their own contributions, choices, decisions and offerings, even if it also means rejecting Krsna, otherwise there can be no question of voluntary loving exchanges.

Each individual jiva-soul can voluntarily express themselves as an independent individual to experience unique loving exchanges and personal service.

Srila Prabhupada - "So, unless there is a possibility of misusing our free will, there is no question of freedom." (Dialectical Spiritualism, Critique of Descartes)

This quality of free will is part and parcel of the individual jiva-soul's constitution that allows them to be an independent free thinking expansion of the Krsna. 

Therefore, being marginal (separated from Krsna as a unique free thinking individual person allowed by Krsna) also means the individual jiva-souls always have free will included when describing the qualities of the marginal living entities (individual jiva-souls). 

As said above, Krsna allows this freedom the individual jiva-souls have because without free will, loving exchanges, personal offerings and a contributing two-way reciprocal relationship could never exist.

Srila Prabhupada – "You have got little independence therefore you can violate. Because you are part and parcel of God you have got independence, proportionately, therefore if he likes he can return to the material atmosphere. That independence has to be accepted, little independence. We can misuse that." (Mayapur, Feb 19, 1976)

The eternal individual jiva-souls have their own independent sense of self and the free will to make their own choices, which includes even rejecting Krsna anf z, therefore in the spiritual world the jiva-soul's relationship with Krsna is always voluntary.

The individual jiva-soul's unique personal contributions are eternally expressed in both the Vaikuntha planets and Goloka-Vrindavana in "two-way" reciprocal exchange with Krsna and Visnu. Love can only exist in a two-way exchange of emotions and feelings and can never exist with just "one" which is called impersonalism.

Srila Prabhupada - "Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No, it is not good, that is not love that is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." (BG, Ch 9 text 2-5, New York City, Nov 23, 1966)

Srila Prabhupada - "The impersonalist philosophy is oneness, so how there be love with just one? Is it possible? Have you got any such experience that love means one? No, love means two, there MUST be two." (SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)

Srila Prabhupada – "So everyone can know that independence (free will) means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that you cannot ever fall down, that is not independence. That is force."(Mayapur, June 20, 1973)

Free will only has meaning when the jiva-souls can express themselves in a two-sided relationship by contributing to the relationship's expansion¹ of nectarine mellows.

Srila Prabhupāda - "Love means a relationship between "two persons," then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Aug 9, 1976, Tehran)

In the spiritual world the individual jiva-souls are never forced to surrender to Krsna or do anything they choose not to do. 

For loving service and exchanges to truly exist, the individual jiva-souls must be able to act on their free will and make their own choices, decisions and voluntary offerings or contributions, even if it means rejecting Krsna, otherwise there can be no question of genuine voluntary loving exchanges or having free will.

Each eternal individual jiva-soul can voluntarily express themselves as an independent (separated) person so they can experience unique loving exchanges in their chosen service.

This quality of free will is part and parcel of the eternal individual jiva-soul's marginal constitution that allows them to be an independent (separated) free thinking expansion of Krsna, yet simultaneously always fully dependent on His energies.

However, we must always understand that Krsna is the Supreme Personality of Godhead and cause of all causes and He is behind everything and not a blade of grass can move without His sanction. 

Therefore, being marginal (separated) means the individual jiva-souls always have free will and individual sense of independent self.

As said above, Krsna allows this freedom of self-expression the individual jiva-souls have because without free will, loving exchanges, personal offerings and a "two-way" reciprocal relationship could never exist.

Srila Prabhupada – "You have got little independence therefore you can violate. Because you are part and parcel of God you have got independence, proportionately, therefore if he likes he can return to the material atmosphere. That independence has to be accepted, little independence. We can misuse that." (Mayapur, Feb 19, 1976) 

Having free will is the constitutional make up of all eternal individual marginal living entities (jiva-souls) eternally part and parcel of their individual character and personality in the spiritual world.

This means the individual jiva-souls can choose to leave the Vaikuntha planets or Goloka-Vrindavana if they choose, at anytime, it is incorrect to claim the eternal individual jiva-souls can never again fall down once on the Vaikuntha planets or Goloka-Vrindavana, that is their choose, not Kṛṣṇa's, otherwise free will has no meaning.

Free will always allows the eternal individual jiva-souls to have a choice and voluntarily contribute to their relationship with Krsna, and without that ability to voluntarily choose, there is no question of free will or loving exchanges either. 

Those Gurus, Swamis, yogis, scholars, academics and devotees who wrongly believe that once they enter the spiritual world, they never again can fall down, are often very sentimental and immature. 

And yes, even Krsna's promise in Bhagavad Gita As It Is the individual jiva-souls who return to the spiritual world never fall down again can be rejected by those jiva-souls who again choose to enter the material world, regardless of Krsna’s promise, the choice to stay or go is always the individual jiva-souls.

So, the choice to even leave Vaikuntha or Goloka-Vrindavana is possible because Krsna allows a "two-way" relationship where one can also accept or reject Krsna if they choose, otherwise how can genuine love exist if there is no freedom?

Srila Prabhupada - "Free will means that you can act wrongly. That is free will, unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means free will."

Hayagriva dasa - "A man may know better but still act wrongly."

Srila Prabhupada - "Yes, but that is free will He missuses, just like a thief, he knows that his stealing is bad but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will. Unless there is misuse of free will, there is no question of free will." (Discussion on the philosophy of Rene Descartes)

There is only one classification of the eternal individual jiva-souls that originates in the spiritual world, there is not two as some believe.

The individual jiva-souls do not originate from the material world or the impersonal brahmajyoti, all individual jiva souls come from their eternal home in Goloka-Vrindavana where each individual jiva-soul has "two-sides" to their personality. 

This means they can either be "nitya-baddha" - falling to being conditioned in the temporary material world, or "nitya-siddha" - remaining liberated in the spiritual world.

The term "eternally liberated or nitya-siddha" means only eternal while being nitya-siddha. However, the "nitya-siddhas" can fall from the position of eternally liberated (nitya-siddha) to enter eternally conditioned (nitya-baddha)

It means the position is eternal liberated (nitya-siddha) and eternally conditioned (nitya-baddha) are an eternal "post" and not the jiva-souls holding those positions. In this way the individual jiva-souls can choose for themselves to be with Krsna, or reject Krsna. This is because each jiva-soul, as part of their spiritual constitutional make-up, has free will.

Srila Prabhupada – "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence; that is force." (Los Angeles, June 23, 1975)

Some wrongly claim there are two types of individual jiva-souls- 

1 - One individual jiva-soul stays in the Vaikuṇṭha planets and Goloka-Vṛndāvana and never has a choice to leave and go to the material world, they are called "nitya-siddha" or eternally liberated.

2 - And the other individual jiva-soul (nitya-baddha) they claim starts off in the impersonal brahmajyoti and material world and has never been to the spiritual world, they are called nitya-baddha or eternally conditioned and can also be dormant (inactive) in the impersonal brahmajyoti. They can also eventually enter the spiritual world too, but once there, can never fall down to the material world - so they claim which is all silly nonsense. 

The fact is, there is only ONE category of the individual jiva-souls who have "two-sides" to their individual, character, identity and personality, they can be either nitya-siddha (eternally liberated) or nitya-baddha (eternally conditioned).

And they both originate from Goloka Vrindavana or the Vaikuntha planets in the spiritual world. The natural position and home of all eternal jiva-souls is the spiritual world, and not the temporary material world, or the suicidal impersonal brahmajyoti. 

Note: - eternally conditioned or eternally liberated only applies while one is in that position in the spiritual world (eternally liberated) or in the material world (eternally conditioned) 

The individual jiva-soul's infinite position is nitya-siddha (eternally liberated) in the spiritual world. This means the jiva-soul's original perpetual home is the Vaikuntha planets and Goloka-Vrindavana.

Srila Prabhupada - "In the broader sense everyone comes from Krsnaloka (Goloka-Vrindavana). When one forgets Krsna he is conditioned (nitya-baddha), when one remembers Krsna he is liberated (nitya-siddha)." (Letter to Mukunda, June 10, 1969)

As said above, there is only one category of the eternal individual jiva-soul who can be either nitya-baddha (conditioned) or nitya-siddha (eternally) 

To make it clear, only one kind of individual jiva-soul exists, and due to free will, they can choose to be either nitya-siddha (Krsna conscious) or nitya-baddha (conditioned).

The actual constitutional position of EVERY eternal individual marginal living entity (jiva-soul) is nitya-siddha.

Srila Prabhupada - "There are "two-kinds" of marginal living entities, one being nitya-siddha and the other is nitya-baddha. The actual constitutional position of every marginal living entity is nitya-siddha." (CC lecture, July 13, 1976) 

Srila Prabhupada - "By following the rules and regulations and instructions of the spiritual master, he can become again nitya-siddha. So the Krsna consciousness movement is to make the nitya-baddhas (conditioned souls) AGAIN nitya-siddha (Krsna conscious)." (New York City Lecture CC, July 13, 1976).×^=^×.

The "block universe" means the material creation of past, present and future all existing simultaneously, a library that holds all that there is, and all that there will ever be. Seeing the block universe means one sees above the flow of time, and sees every conceivable possibility already existing. In the block universe every possible outcome or scenario already exists in the present.

The block universe' (mahat-tattva) reality is above the movement of space-time (past, present and future) and is the over-all reality of the material world that the individual jiva-souls pass through. 

"The block universe" means all that has existed, and will exist in the material world seen from above the flow of material time's past, present and future.

The individual jiva-souls are indestructible anti-matter living entities who are eternal independent spiritual persons as a spiritual bodily form eternally maintains their "free will" in the spiritual world (anti-matter).

In the temporary material world the individual jiva-souls have to purchase a material bodily vessel off Maha-Visnu so they can enter the material world.  

"Free will" in the material world mostly does not exist. 

While moving through the block universe the desires and Karma (one's actions and their reactions while in human form) takes them to where they get their rewards or punishment, already eternally existing in the "block universe." 

Only in the human species does the individual jiva-souls have a little freedom, while all the other species of life in the material world (8 million) progress by instincts only-

Eating

Sleeping

Mating

Defending. 

The movement of past, present and future is the passage-way the individual jiva-souls travel-by on their journey through the material world. This is how they travel and move through the "block material universe."

The block universe is EVERYTHING, it is the entire material world of past, present and future that are Maha-Visnu's dreams. 

Such material dreams no matter where they are on the pathway of past, present and future, can be "hired" off Maha-Visnu by the individual jiva-souls allowing them to enter a material bodily vessel or container so they can experience their desires in the material world. 

In the material universe all time - past, present and future, exist simultaneously.

The material universe contains everything that has ever happened and will happen at any time and at any place.

The Vedas texts have the most advanced explanation of material time that recognises the individual jiva-souls (anti-matter) as not material and therefore not from the material energy or creation (matter).

Many do not understand that "life" (anti-matter) is not originally part of the material universe (the block).

Everything existing in the material creation (the block) is contained within the dreams of Maha-Visnu, He provides all material bodily vessels or containers for visting individual jiva-souls, who have come to the block (material world) from the Vaikuntha planets or Goloka-Vrindavana (the spiritual world)

Maha-Visnu provides the individual jiva-souls a material bodily container aquired from His dreams so they can experience the material universes.

Everything that there is in the material universes is within Maha-Visnu's dreams, as said above, all material bodily vessels are provided by Maha-Visnu so one can experience the material creation. He is actually dreaming all these material universes.

Only the 1/4 of all existence is the material creation (matter), the rest (3/4) is the  spiritual world (anti-matter) 

According to the block universe, all things that have ever happen, and all things that will happen are equally real but experienced as temporary because the individual jiva-souls travels through the block universe riding on the fabric of past, present and future.

All that there is in the material world, and all that will ever be, including our birth [the entry into the material world (matter) from the spiritual world (anti-matter)], all exist a permanent fixtures of the block universe.

In the block universe, time only passes through it like one travels on an already built highway, from its beginning to end.

Where we are "today" is present, and "yesterday" is past, and "tomorrow" is future.

The present moment changes too, after all, tomorrow it will seem as though tomorrow is present, and yesterday it appeared yesterday was present!

So, from our perspective, it appears that time flows or passes. But in the actual block universe, time doesn't flow, only the individual jiva-souls experience the flow of time as THEY pass through the block universe. 

In other words, in a block universe, there is no specific present moment, and "past" and "future" moments are relative to the visiting individual jiva-souls (anti-matter) only.

Time is experienced differently by each individual jiva-soul.  

The block universe explains that the "present" or "now" works just like we are communicating "here" because all it means to communicate in the moment is all about the present, or now, is to communicate in a place in time where you happen to be.

Since we are always located wherever we are (that's trivially true), everyone is located in the present, just as everyone is located at the place they call "here."

According to the block universe view, time or temporal relations of "earlier than" and "later than" exist. These relations hold regardless of where anyone is located.

Bearing this in mind, it is possible to see how to make sense of the idea of past and future. Just as on this model "now" picks out whatever time I happen to be located at, "past" picks out any time (or events at those times) that are earlier than my location, and "future" picks out any times or events that are later than my location.

Time is the 4th dimension. 

In the material bodily vessel assigned to the individual jiva-soul, one can only travel into future but never into the past but possible in other ways.

We already know that travelling very fast will result in time dilation, so we know it's possible to travel into the future just by travelling very fast near the speed of light. We can travel into the future if we travel near the speed of light. 

We also know how to travel into the past. We can do that by using wormholes, which are short cuts through space-time.

So, if I can travel in time, can I change the past?

No. That would create a contradiction, and there are no contradictions time is set in stone but all past, present and future exist simultaneously.

Remember, on the block universe model, the past is no different than the future or the present.

Everything is relative: what is past to you, will be future to someone else.

So, if I travel back to the past I'm travelling to what is someone else's future. That means the past won't be any different, in kind, to the present.

What will happen if I travel to the past? I'll get out of my time machine and start walking around. I'll breathe the air and chat to people.

Obviously, this will have effects on the time I travel to. I'll tread on ants; I'll talk to people from that time; I'll pat horses, and feed donkeys and so on.

I'll act, in the past, in the sorts of ways I act in the present. But I won't be changing the past. Just as when I eat cornflakes instead of toast tomorrow I am not changing the future, I'm just making the future the way it is, when I travel to the past I don't change it, I just make it the way it is, and always has been.

Albert Einstein's special theory of relativity states time passes at different rates for people moving relative to each other.

What I do tomorrow makes tomorrow the way it is, and the way it always has been. What I do in the past makes the past time the way it is, and always has been.

If I travel to the past, I am part of the past. Importantly, I was always part of the past.

The events in the block are there for all time: they do not change. So, as a time traveller, it's not as though I suddenly appear at a past time. It's always been the case that I am located at that past time.

Nothing a time traveller does changes anything in the block universe which are the dreams of Maha-Visnu that encompass all that there is, all that was, and all that there is in the future. 

Everything in the material universes are contained within the dreams of Maha Visnu, He provides all material bodily vessels or containers for individual jiva-souls visiting the material creation (The block universe), giving them all a material bodily container from His dreams to experience the material universes.

As explained above,  everything that there is in the material universes, is within Maha-Visnu's dreams, all bodily vessels are provided from Maha-Visnu so one can experience the material creation as they originally chose after leaving the spiritual world's of the Vaikuntha. He is actually dreaming all these material universes

Only a 1/4 of all existence is the material creation (matter), the rest (3/4) is the perpetual ever youthful and fresh spiritual world's of the  Vaikuntha planets and Goloka-Vrindavana (anti-matter).×.×.