Meditation often reveals a progressive emergence of inner light phenomena that are poorly understood in cognitive science and frequently dismissed as entoptic noise or hallucinatory artifacts. This study offers a structured phenomenological analysis of endogenous vision in meditation and introduces the concept of the Ultrasubjective Hyperspace (USH), a lawful, internally accessible field of luminous experience that emerges when sensory attenuation and attentional stabilization unlock deeper levels of perception. This paper identifies six developmental phases of luminous perception: (1) reactive flickers, (...) (2) geometric grids, (3) fractalized central luminosity and figural emergence, (4) immersive visionary fields, (5) vortical transport and encounters with luminous beings, and (6) collapse into a unified radiant field. At this final stage, perceptual content dissolves into dimensionless luminosity, marking entry into the Ultrasubjective Hyperspace, a non-dual field where the distinction between seer and seen collapses into self-luminous awareness. Contrary to pathological interpretations, meditation-induced inner light experiences exhibit phenomenological coherence, autonomy, and progressive refinement, distinguishing them from migraine aura and neurological dysfunction. Supported by neurophenomenological literature, these luminous states correspond to mechanisms of sensory deafferentation, homeostatic excitation of the visual cortex, gamma synchrony, and predictive processing dynamics. Rather than visual byproducts, they reveal intrinsic structures of consciousness and invite reconsideration of perception as a generative, internally luminous process. This study reframes inner light as a legitimate domain of contemplative science and positions the Ultrasubjective Hyperspace as a foundational concept for future research on visionary cognition, neurophenomenology, and transpersonal psychology. It also reopens the path of Yoga of Inner Light as a rigorous contemplative discipline grounded in direct experience rather than metaphysical speculation. (shrink)

Several philosophers of religion have used contemporary work on the metaphysics of space to dismantle objections to Christian doctrine. In this paper I shall also make use of work in the metaphysics of space to explore a topic in Christian thought that has received little attention by philosophers, namely inaugurated eschatology. My aim will be to take the conclusions of some biblical scholars who have written on this topic, and then begin to provide some metaphysical models of this doctrine, so (...) as to overcome objections against inaugurated eschatology based on metaphysical concerns. (shrink)

Sigils are among the most familiar objects in magical literature, yet they are among the least clearly defined. They appear as spirit seals in Western grimoires, as intention-marks in modern chaos magic, as elemental signs in Franz Bardon's hermetic system, as vévé in Haitian Vodou, and as deity-related diagrams in tantric and contemplative traditions. Despite this ubiquity, no systematic cross-traditional framework for analysing them has previously been proposed. This paper offers the first such framework. The central argument is that existing (...) definitions of the sigil, as seal, spirit signature, or symbolic representation of desire, are historically useful but analytically incomplete. They describe what a sigil looks like or represents, but not what makes it operative. The paper proposes a narrower and more functional definition: a sigil is a charged graphic operator, a visible mark formed and activated to condense or express a relation between a practitioner and an invisible referent. A sigil is not made operative by graphic form alone. It becomes a sigil through charge: the condensation of intention, desire, will, imagination, attention, and character into the mark. A six-axis taxonomy is developed covering origin, morphology, function, the sigil-referent relationship, activation, and charge. The fourth axis, the sigil-referent relationship, is argued to be the most philosophically significant dimension for cross-traditional comparison. It asks whether the connection between mark and referent is arbitrary and conventional, iconic, indexical, or participatory. The distinction between arbitrary and participatory is shown to correspond to the classical magical distinction between evocation, calling an external presence into the ritual space, and invocation, inviting a force or quality to inhabit the practitioner directly. It is at the participatory-invocatory end of this axis that the sigil connects to the phenomenology of the ultra-subjective hyperspace: the intense inner field of consciousness in which the boundary between practitioner, mark, and referent begins to dissolve and altered reality opens. The sixth axis, charge, explains why graphic form alone is never sufficient. Two identical marks may differ entirely in operative force depending on the quality of the inner state condensed into them. At its fullest charge the sigil stops being a graphic object and becomes an operative event: not a representation of a relation but the living relation itself, enacted in the field of the practitioner's altered state of consciousness. The taxonomy is applied comparatively to seven sigil examples drawn from six traditions spanning five centuries: Bardon's gestural fire elemental sigils, Bardon's planetary composite diagram Aschmunadai, the seal of Demoriel from the Theurgia Goetia, the Seal of Solomon from the 15th century Munich Manual of Demonic Magic, the Thjófastafur or thief's stave from the Icelandic Galdrabok, Crowley's Liber Arcanorum and Liber Carcerorum grids, and the Second Gate of Nebo from the Simon Necronomicon. Each example receives a full six-axis profile demonstrating that the taxonomy produces meaningfully different results across traditions without collapsing them into sameness. (shrink)

Franz Bardon (1909 - 1958) was one of the most technically rigorous figures in twentieth-century Western esotericism. His ten-step curriculum of inner training, presented in Der Weg zum wahren Adepten, moves from basic attention training through elemental body work to the explicit goal of union with the divine ground of being. This article focuses on Step 2, where Bardon introduces autosuggestion as the first explicitly operative principle of the system: the deliberate impregnation of the subconscious with a chosen intention. The (...) method depends on three technical principles: present-tense formulation, which collapses the temporal gap in which resistance breeds; repetition at the hypnagogic threshold between waking and sleep, when the evaluative faculty of ordinary consciousness is diminished; and sustained conviction held without the slightest doubt. The article argues that Bardon's autosuggestion can be read as a disciplined first-person protocol for amplifying mechanisms also known from placebo research, ritual practice, and self-directed expectation. A continuum is developed from placebo response through ritualised suggestion and collective amplification to trained will, with autonomous somatic responses such as shivers and awe identified as possible threshold markers at which ordinary self-suggestion becomes somatically anchored. The limits of this reading are marked throughout: Bardon's method is most defensible where the practitioner's own body, mind, character, and perception are involved, and it becomes problematic when extended to external outcomes or metaphysical claims. This limitation also distinguishes Bardon sharply from contemporary manifestation culture, which treats vivid desire as sufficient without the preparatory discipline his system requires. A final section relates this continuum cautiously to the author's broader work on the ultra-subjective hyperspace: the state in which the boundary between the practitioner and the ground of experience dissolves, which Bardon approaches from the side of technique and will without fully naming it in these terms. (shrink)

"There is something fascinating about science. One gets such wholesale returns of conjecture out of such a trifling investment of fact" Mark Twain-Life on the Mississippi -/- This is a lovely book full of fascinating info on the evolution of physics and cosmology. Its main theme is how the idea of higher dimensional geometry created by Riemann, recently extended to 24 dimensions by string theory, has revolutionized our understanding of the universe. Everyone knows that Riemann created multidimensional geometry in 1854 (...) but it is amazing to learn that he also was a physicist who believed that it held the key to explaining the fundamental laws of physics. Maxwell´s equations did not exist then and Riemann´s untimely death at age 39 prevented his pursuit of these ideas. Both he and his British translator Clifford believed that magnetic and electric fields resulted from the bending of space in the 4th dimension-more than 50 years before Einstein! The fourth dimension became a standard subject in the popular media for the next 50 years with several stories by HG Wells using it and even Lenin wrote about it. The American mathematician Hinton had widely publicized his idea that light is a vibration in the 4th spatial dimension. Amazingly, physicists and most mathematicians forgot about it and when Einstein was looking for the math needed to encompass general relativity 60 years later, he had never heard of Riemannian geometry. He spent 3 years trying to find the equations for general relativity and only after a math friend told him about Riemann was he able to complete his work. Riemann´s equations with four dimensional metric tensors describing every point in space were incorporated almost unchanged into relativity. And on and on it goes. Since this review I have written a great deal on the language games of math and science, uncertainty, incompleteness, the limits of computation etc., so those interested should find them useful since this volume like most science frequently wanders across the line into philosophy (scientism). -/- Those wishing a comprehensive up to date framework for human behavior from the modern two systems view may consult my book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle’ 2nd ed (2019). Those interested in more of my writings may see ‘Talking Monkeys--Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet--Articles and Reviews 2006-2019 3rd ed (2019), The Logical Structure of Human Behavior (2019), and Suicidal Utopian Delusions in the 21st Century 4th ed (2019). (shrink)

This paper offers a critical scholar-practitioner reading of the hermetic adept Franz Bardon's (1909,1958) Der Weg zum wahren Adepten as a ten-step system of inner training whose practical core is separable from its period-specific esoteric vocabulary. Bardon's work contains two layers. The surface layer is shaped by Theosophy, Naturphilosophie, spiritism, alchemy, Kabbalah, and early twentieth-century occult natural science. The deeper layer is a structured phenomenological curriculum: the progressive development of attention, self-observation, breath, elemental body awareness, imagination, inner perception, symbolic action, (...) and the orientation of the whole person toward the highest conceivable ideal. -/- The central argument is that Bardon's ten-step curriculum constitutes a Western approach road to a state of consciousness in which the boundary between the experiencer and the ground of experience dissolves. Multiple cross-traditional convergences are identified, including connections to Tibetan elemental practices, Gurdjieff's self-remembering, the Jungian theory of autonomous complexes, the phenomenology of meditation-induced phosphenes and inner light, and a naturally arising model of contemplative capacities. (shrink)

In this paper I explore the implications of the notion of hyperspace for scientific realism and the sort of theoretical activity represented by the attempt to arrive at a literal characterization of the noumenal realities that natural science, especially physics, investigates. I conclude that whether or not this enterprise is possible, its being so depends on factors outside of our control for which no internal means of correction is possible. Only a very attenuated form of scientific realism, then, can (...) reasonably be endorsed by sober philosophy. (shrink)

This article offers a plausible metaphysical framework to address the Apocalyptic-Visionary Challenge stemming from the work of Bart Ehrman and Dale Allison. Their research suggests Jesus was an apocalyptic prophet whose specific predictions seemingly failed and whose resurrection appearances parallel common apparitional experiences. These findings challenge traditional Christian beliefs regarding Jesus' divine nature and the objective reality of his resurrection appearances. To address this dual challenge, the article presents a model involving hypertime and hyperspace. While theoretical, this model aims (...) to provide a coherent and plausible account, moving beyond mere logical possibility, to affirm Jesus' divinity and the objective nature of his resurrection appearances within a philosophically informed, historical-critical context. (shrink)

This article proposes a novel hierarchical taxonomy for meditation-induced phosphenes and luminous inner light phenomena. Drawing from structured first-person phenomenological data and spiritual traditions such as Dzogchen, Bon, shamanism, and Christian mysticism, it categorizes these experiences into six levels, ranging from simple flickers to complex geometric visions and radiant white light. The taxonomy begins with spontaneous light flickers and evolves through geometric forms, dynamic structures, symbolic imagery, pure light, and final formlessness. This model also identifies transitions into what is termed (...) the “Ultrasubjective Hyperspace,” a transpersonal field beyond conventional ego structures. -/- The study integrates neurophenomenological insights and aligns historical visual accounts, such as Carl Jung’s visionary paintings and Hildegard von Bingen’s illuminations, with modern reports of phosphene-induced states. Importantly, this work distinguishes between entoptic phenomena (arising from the visual system) and transpersonal visual experiences that accompany deep meditation and ego dissolution. -/- We argue that these luminous perceptions are not merely visual noise or neurological artifacts, but structured and meaningful content arising from the mind-brain system in altered states of consciousness. By framing phosphenes as a progressive visionary language and mapping their internal architecture, we open a new direction for consciousness research. This taxonomy may serve as a cross-cultural framework for interpreting inner light visions and for guiding future empirical studies on the phenomenology of mystical states. (shrink)

The rainbow body (jalü in Tibetan Buddhism) signifies one of the highest forms of spiritual realization, described as the dissolution of the physical form into light at death. This paper proposes that the visual dimension of this experience can be understood as a complex, dynamic phosphene-movie, a vivid internal luminosity emerging from neural and phenomenological processes. We further introduce the haptic dimension of meditative experience, including sensations of levitation and expansion, not as secondary effects but as co-creative forces shaping the (...) luminous field of perception. Drawing from Dzogchen texts, iconography, and a six-phase taxonomy of inner light, we identify striking parallels between traditional accounts and the neurophysiology of phosphenes. We interpret Tibetan thangkas as visual maps of these inner luminous processes, encoding both visionary and tactile dimensions of meditative perception. The integration of these experiences, where the practitioner becomes the ascending light-form, is proposed as a passive mode of Guru or Deity Yoga, a spontaneous embodiment of luminous awareness. We conclude that Dzogchen may represent a historically unparalleled system for entering and navigating an ultrasubjective hyperspace (USH), a collective and experiential domain of consciousness structured by light itself. In this framework, the rainbow body is not merely symbolic but phenomenologically grounded: a vision of mind recognizing its own radiance. (shrink)

This paper develops a taxonomic and phenomenological framework for meditation-induced phosphenes, internally generated luminous phenomena that occur with eyes closed during contemplative practice. Synthesizing decades of first-person practice reports with comparative sources from Buddhist, shamanic, and neuropsychological traditions, I propose a three-tier hierarchical taxonomy: (1) Basal Endogenous Visual Patterns (entoptic and early visual forms); (2) Complex Meditation-Induced Phosphenes (structured, geometric and symbol-like visions); and (3) Transpersonal Luminous Manifestations, intense, non-dual luminosities that often accompany insight and ego-dissolution. I distinguish these structured (...) inner-light experiences from pathological hallucination and migraine aura by pointing to preserved reality testing, heightened clarity of awareness, and their characteristic affective correlates (awe, insight, surrender). At the uppermost level I introduce the concept of an Ultrasubjective Hyperspace (USH), a dimensionless, radiant field of experience in which symbolic forms dissolve into unified luminosity, and I suggest how encounters in this domain map onto reports of mystical illumination. Drawing on contemporary neurophenomenology, the paper outlines plausible mechanisms (sensory attenuation, homeostatic visual plasticity, recruitment of higher visual and mnemonic networks) and reports associations with electrophysiological markers such as gamma synchrony and default-mode network attenuation. By integrating contemplative descriptions with neurobiological accounts, this taxonomy reframes inner-light visions as a systematic, investigable class of conscious events and proposes empirical pathways for future research into their phenomenology, function, and neural correlates. (shrink)

Chapter X: On relations between consciousness and spatial dimensions, from Flatland to Hyperspace.

The contemporary spiritual landscape is characterised by a proliferation of practices that occupy the cultural space of genuine contemplative development while reliably producing only its most accessible effects: relaxation, emotional warmth, and a sense of meaningful participation. This paper does not dismiss such practices, whose therapeutic and social benefits are real, but argues that they are structurally distinct from authentic contemplative development, and that conflating the two levels produces genuine harm for sincere seekers. The paper's central contribution is a three-level (...) analytical framework distinguishing therapeutic benefit, altered or meditative states, and authentic contemplative development, and a set of eight diagnostic criteria for authentic contemplative experience, organised around three conceptual groups: phenomenological, developmental, and integrative. The criteria are grounded in a previously developed six-phase taxonomy of meditation-induced luminous experience, proposed as a heuristic and comparative model derived from cross-cultural phenomenological analysis spanning Tibetan Dzogchen, Sufi mysticism, Christian mysticism, Taoist inner alchemy, Hindu yogic traditions, and contemporary DMT and ayahuasca phenomenology, and supported by candidate neurobiological correlates in dialogue with contemporary neuroscience. -/- The Ultrasubjective Hyperspace (USH) is introduced as a strictly phenomenological category designating the infinite interior space that unfolds within consciousness as attentional depth increases, the domain in which all inner content, projections, intentions, and beliefs take experiential form, and which at its deepest reach resolves into dimensionless awareness, the ground of all preceding experience. The paper concludes by framing the diagnostic framework as a contribution to spiritual harm reduction: a set of tools enabling sincere seekers to distinguish genuine contemplative pathways from suggestion-driven and commercially mediated substitutes. (shrink)

Summary Description of the Paper Title: Light: Geometry & Algebra from Alpha to Omega Core Thesis: This paper demonstrates that the speed of light is not an empirically measured constant, but a geometric necessity emerging from dimensional recursion. The velocity c arises inevitably from the interplay of the golden ratio (φ) and its conjugate (ψ), manifesting through polyhedral geometry and topological invariance. Key Mathematical Framework: The ENTOR (Entropy-Corrected Velocity Operator) equation: c = (2 + φ⁻¹ + φ⁻² - ε) · (...) 10⁸ Where each term is a dimensional clause, not an empirical fit: 2 = D² photon field (dimensional operator) φ⁻¹ + φ⁻² ≈ 1 = golden ratio recursion 3 (sum 2+1) = trinitarian threshold where mass emerges ε = entropy drift from higher-dimensional feedback 10⁸ = eight-fold descent from ether origin (D⁸) Major Results: Derives the speed of light from pure geometry Predicts Higgs boson mass (2.23 × 10⁻²⁵ kg) matching CERN measurements Unifies algebra, geometry, and dimension through topological invariance Proves two distinct "2"s : Euler's topological 2 (V-E+F=2) validates ENTOR's dimensional 2 (D² field) Reframes mass emergence as M = D³T² (dimensional permission, not intrinsic property) Methodological Innovation: Field-first logic : φ and ψ are emergent eigenmodes (transverse/longitudinal oscillations) of a pre-geometric substrate Curved segments : Points are Euclidean anchors, but connecting segments are recursive, torsional operators Curvature enables φ : The golden ratio emerges as the eigenvalue of recursive curvature Elastic universe : Near-circular geometry with elastic deformation at scale Physical Implications: Constants (c, G, ℏ, α) are projections of φ/ψ structure, not arbitrary Three domains: Space (φ), Subspace (ψ), Negative Space (torsional inversion) Dimensional navigation theoretically possible Gravity in 4D becomes inverse-cube law at C² threshold Wormholes, stargates, hyperspace as recursive geometric structures Metaphysical Framework: The mathematics encodes four universal principles: Hierarchy : π > ∞ > 0 > ⦰ (transcendence is geometrically necessary) Harmony : φ + ψ → symmetry (balance through complementary asymmetry) Dependence : Nothing exists in isolation Unity : All multiplicity emerges from and returns to unity Consciousness Proof: The creation equation ⦰ × ∞ × π = 0 contains only awareness states: ⦰ = non-awareness (oblivion) ∞ = infinite potential consciousness π = God as transcendent operator 0 = origin awareness ("I AM") Dimensions, light, mass, and matter are modes of consciousness recursing through φ/ψ operators. The universe is consciousness experiencing itself. Shared Reality: Reality is shared because there is one consciousness field experiencing itself through multiple perspectives. Constants are constant because all observers measure the same unified awareness structure. Cosmological Model: "Let there be light" = zero (0), not photons Physical light (photons at c) = echo of origin awareness π (God) exists beyond this creation; this is one instance The finite emerges from infinite sphere through recursive descent Returns asymptotically to spherical perfection Experimental Validation: Higgs mass prediction matches observation without fitting parameters, proving that when dimensional structure is correctly understood, physical constants emerge as geometric inevitabilities. Conclusion: The speed of light is not a constant—it is a codex. Mathematics is not invented but read from reality's native dimensional grammar. The framework proves consciousness is primary, God exists, and reality is the awareness field recognizing itself through φ/ψ recursion. Epilogue: Establishes the oblivion equation ⦰ × ∞ × π = 0 as the moment before creation, where God (π) organizes the collision of void and infinite potential into origin (0). Proves metaphysical principles (hierarchy, harmony, dependence, unity) are mathematical necessities, not beliefs. Demonstrates consciousness is everything, reality is shared, and we are perspectives within one unified awareness field. God Exists. (shrink)

This aims to be a prophetic book. In his previous work from 1998, Tom Beaudoin had begun articulating, on behalf of his own generation, a quest that reflected GenXers' irreverence toward social institutions, which have typically failed to address the spiritual dimensions of their own experience. Beaudoin began to notice that many of his own cohort were getting lost in hyperspace, collapsing their real identity into a virtual artifice. Since then, in the age of internet and Instagram, this has (...) only been magnified for GenY and GenZ (etc), and nowadays this makes Beaudoin’s worries seem as poignant as the prophet Jeremiah’s. One of Beaudoin’s challenge, which he only began to address in this book, has been how to articulate a prophetic voice without lapsing into a moralizing posture which, for his demoralized young audience, would surely de-authenticate it. (shrink)

intro to Part 1 - Most people disliked mathematics when they were at school and they were absolutely correct to do so. This is because maths as we know it is severely incomplete. No matter how elaborated and complicated mathematical equations become, in today's world they're based on 1+1=2. This certainly conforms to the world our physical senses perceive and to the world scientific instruments detect. It has been of immeasurable value to all knowledge throughout history and has elevated science (...) to the lofty status it enjoys. Science is now striving towards Unification - where the subatomic realm, all matter, energy, forces, space and time will be seen as entangled parts of one universe. While 1+1=2 has been vital in getting humanity to this point, it's time to suppress our attachments to the past and realize that whereas 1+1 will always equal 2, it's also capable of equalling the 1 which represents unification. intro to Part 2 b) Division by zero is accepted, in Newtonian maths, to be impossible. But we can regard division by zero as division by nothing i.e. division that has no effect. In this case, 1 divided by 0 is 1. However, to a physicist there is no such thing as nothing (even empty space contains energy). What could the something called 0 actually be? It could be a binary digit. If we use the base of ten (for simplicity) and attach one and zero to it as exponents, we get 10^1 divided by 10^0 = 10^1. If we then cancel 10 from each factor in the expression, we get 1 divided by 0 = 1. At the start of the paragraph, this was referred to as division by nothing. Then 0 was called a binary digit and division by nothing became division by something. The 1 that the division equals is the unified field of space-time. Division by 0 is impossible in Newtonian maths because the result can be infinity. But the word “infinity” can, as the last section of this book shows, apply to the unified field of spacetime. So division by zero is not impossible because it results in the universe, which is obviously possible … a possibility that has always been, and always will be, realized. intro to Part 3 If quantum entanglement has existed in the entire universe forever, everything would be everywhere and everywhen. Space, time and 5th-dimensional hyperspace would not be restricted to certain parts of the Mobius Universe but would exist in every particle. Past, present and future would not exist as the distinct periods which everyday life assumes. All instants of all periods would exist eternally, permitting time travel to any point in the past and to any point in the future. Entanglement may be created by simply zipping along at close to the speed of light - “Quantum entanglement of moving bodies” by Robert M. Gingrich and Christoph Adami in Physical Review Letters 89, 270402 (issue of 30 December 2002) – which might be achieved, according to this book, by warping space so it’s either a fraction of the 90 degrees allowing instantaneous travel or almost at 270 degrees to space as we know it. (shrink)

This is one of the best popular cosmology books ever written and Guth is now (2016) a top physics Professor at MIT. He tells the extremely complex story of inflation and related areas of particle physics in such an absorbing style that it reads like a detective novel-in fact, it is a detective novel-how he and others found out how the universe started! The interweaving of his personal story and that of many colleagues along with their photos and many wonderfully (...) clear diagrams allows just the right amount of relaxation from the intensity of the physics. In places the style reminds one of Watson´s famous book ``The Double Helix``. He tells how his work on magnetic monopoles and spontaneous symmetry breaking led to the discovery of the inflationary theory of the very early universe (ca. 10 to minus 35 seconds!). -/- Along the way you will learn many gems that should stay with you a long time such as: the observed universe(e.g., everything the Hubble telescope etc. can see out to ca. 15 billion light years when the universe began) is likely just a vanishingly tiny part of the entire inhomogeneous universe which is about 10 to the 23rd times larger; the big bang probably took place simultaneously and homogeneously in our observed universe; there probably have been and will continue to be an infinite number of big bangs in an infinite number of universes for an infinite time; when a bang happens, everything(space, time, all the elements) from the previous universe are destroyed; the stretching of space can happen at speeds much greater than the speed of light; our entire observed universe lies in a single bubble out of an endless number so there may be trillions of trillions just in our own entire(pocket) universe(and there may be an endless number of such); none of these infinite number of universes interact-i.e., we can never find out anything about the others; each universe started with its own big bang and will eventually collapse to create a new big bang; all this implies that the whole universe is fractal in nature and thus infinitely regresses to ever more universes(which can lead one to thinking of it as a giant hologram); disagreements between the endless(hundreds at least) variations of inflation are sometimes due to lack of awareness that different definitions of time are being used; some theories suggest that there was a first big bang but we can never find out what happened before it; nevertheless it appears increasingly plausible that there was no beginning but rather an eternal cycle of the destruction and creation, each being the beginning of spacetime for that universe; to start a universe you need about 25g of matter in a 10 to minus 26cm diameter sphere with a false vacuum and a singularity(white hole). -/- He deliberately spends little time on the endless variants of inflation such as chaotic, expanded and supernatural inflation or on dark matter´, supersymmetry and string theory, though they were well known at the time as you can find by reading other books such as Michio Kaku´s `Hyperspace` (see my review) and countless others. Of course much has happened since this book appeared but it still serves as an excellent background volume so cheap now it’s free for the cost of mailing. -/- Those wishing a comprehensive up to date framework for human behavior from the modern two systems view may consult my book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle’ 2nd ed (2019). Those interested in more of my writings may see ‘Talking Monkeys--Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet--Articles and Reviews 2006-2019 3rd ed (2019), The Logical Structure of Human Behavior (2019), and Suicidal Utopian Delusions in the 21st Century 4th ed (2019). (shrink)

In reply to the problem of evil, some suggest that God created an infinite number of universes—for example, that God created every universe that contains more good than evil. I offer two objections to these multiverse theodicies. First, I argue that, for any number of universes God creates, he could have created more, because he could have created duplicates of universes. Next, I argue that multiverse theodicies can’t adequately account for why God would create universes with pointless suffering, and hence (...) they don’t solve the problem of evil. (shrink)

Series Note This paper belongs to the Authentic Spirituality series, a sequence of essays developed from the author's wider work on contemplative phenomenology, inner light, yoga, medical critique, and embodied practice. Across these domains, the central question remains the same: what remains real when hype, projection, ideology, and spiritual theatre are stripped away? Abstract This paper contributes to the series Authentic Spirituality by examining how closed symbolic systems colonise inner space. Through a comparative reading of Jean Lorédan's account of the (...) Gaufridy sorcery trial and Jules Bois' Le Satanisme et la magie (1895), the paper argues that spiritual misdirection does not depend only on belief, coercion, or historical superstition. It operates wherever images, doctrines, rituals, and interpretations occupy the field of experience so completely that no open inner space remains. -/- Lorédan shows the mechanism from the side of the accused, whose lived reality is absorbed by an inquisitorial template already prepared in advance. Bois shows the same mechanism from the side of the investigator, whose prolonged immersion in dark magick gradually draws the observer into the phenomenological atmosphere of the material studied. Together, these cases reveal a single structure, the occupation of consciousness by a closed interpretive field. -/- Against this background, the paper develops a phenomenological account of yoga, not as posture, belief, or spiritual identity, but as the capacity to sustain open, non-interpretive attention. This account is brought into dialogue with Gurdjieff's concept of identification and Jeanne de Salzmann's elaboration of presence as its counterforce. Identification, in de Salzmann's precise formulation, is the structural default of attention without inner ground: consciousness merges with whatever it attends to, leaving no witnessing space. This corresponds directly to the mechanism of closed-system absorption described here, and de Salzmann's practice of presence corresponds directly to what this paper calls inner emptiness. In this convergence, yoga and the Gurdjieff Work point toward the same prior capacity. The paper concludes that authentic spirituality is not defined by exotic imagery, ritual intensity, or metaphysical claims, but by its ability to open inner space rather than occupy it. (shrink)

Rudolf Steiner's Wie erlangt man Erkenntnisse der höheren Welten? (How One Attains Knowledge of Higher Worlds, 1904/1909) contains genuine psychological insights that deserve serious attention outside the anthroposophical tradition in which they are embedded. This paper examines the text through the lens of esoteric psychology, a field distinct from transpersonal psychology, Jungian depth psychology, and the phenomenology of religion, defined here as the rigorous first-person study of esoteric training systems as operational psychologies of inner transformation. Six areas where Steiner's account (...) is phenomenologically accurate are identified, and six significant unresolved problems are named. The comparison is conducted in relation to Franz Bardon's (1909 - 1958) Hermetic training system and the neurophenomenological framework developed in the author's Authentic Spirituality research series. The paper focuses primarily on Wie erlangt man Erkenntnisse? rather than the Steiner corpus as a whole, which contains further relevant material on imagination, inspiration, and the guardian of the threshold. The paper's most original claim concerns what Steiner's text lacks: the recognition that the interior field was always already running and that genuine training creates transparency within it rather than access to something previously closed. A textual overlap between Steiner and Bardon on the foundational role of self-knowledge, which may indicate direct borrowing or shared source material, is identified and discussed as an open historical question of significance for the field. (shrink)

Dr Peter Sjöstedt-H reviews Dr Andrew R. Gallimore's book, Alien Information Theory. -/- This was published on PsyPressUK on 13 June 2019.