Other Realms

Originally published in Connect Magazine November Edition.

Where do we go when we are reading a novel that we just can’t put down?

At some time in our lives we have all found ourselves so thoroughly engrossed with a good novel that we put our own lives aside to read on. The characters, the action, the scenery, and the experiences described by the author create a convincing and compelling fantasy realm where we can lose ourselves for hours at a time. We forget about the room we are in, our need for sleep, our daily life and enter into the realm of the authors imagination. We bring our own powers of imagination to the words they have written, and we create images in our minds of the scenes described in the text. Sometimes we become more interested in being in the story realm than we are in living our daily lives. This is an example of escape from reality through fantasy fiction which effects the real life mainly by moving the person from focus in the outer world, to focus in the story realm. It removes the readers attention, but does not significantly alter their brain state. Where we go, effectively, is into an altered state of consciousness, another realm within the mind.


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Excerpts from “Technics and Time – 1” – Bernard Steigler

Technics and Time – 1 ‘The Fault of Epimetheus’ – Bernard Stiegler


General Introduction.


The technicisation of science constitutes its eidetic blinding. Considered in terms of the Leibnizian project of a mathēsis universalis, the ensuing displacement of meaning leads to an elaboration of method that is metaphysical.

With the advent of calculation, which will come to determine the essence of modernity, the memory of originary eidetic intuitions, upon which all apodictic [beyond dispute] processes and meaning are founded, is lost. Technicisation through calculation drives Western knowledge down a path that leads to a forgetting of its origin, which is also a forgetting of its truth. This is the “crisis of the European sciences.”

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Reflections upon Science, Nondual Spirituality and the role of Philosophers.

For aeons humans have sought knowledge of the universe. The great spiritual traditions, the mystics, sages and saints of all times, have taken the path of direct familiarisation with the source of all that is leading them to embodied realisation and profound insight.

Curious and intelligent people in humanity’s emerging civilisations came to seek their own understandings through permutations of the mind and observational capacities, from which developed the field of philosophy.

In answer to the deep and powerful questions raised by philosophers over the centuries, the fields of science arose. Leaving aside for now all the political reasons why science has taken the stand it has in regard to matters spiritual – we can understand it as a natural part of the evolution of human consciousness, and as an exacting and thorough attempt to answer some of the most perplexing problems which arise on account of the human capacity to think.

There are ‘shortcomings’ with all of these paths to knowledge of the universe;

– the direct approach leaves us short on adequately accurate, and satisfactorily applicable descriptive terminology,

– the philosophical path also has this problem, at a higher level of abstraction,

– the scientific path, whilst it renders accurate and verifiable descriptive, analytic and representational models, is difficult for the human mind to grasp without special training in the methods of abstraction used. As well science generally fails to connect at the level of direct appreciation available to practitioners on the spiritual path, and to a lesser degree possible to attain with the inspiration available to philosophers.

At the current stage of conscious evolution we have all three streams emerging simultaneously, rendering various interpretations of the information available to them via their respective methodologies. Some of these interpretive frames are very complex indeed. However, the fact that an individual has the opportunity to engage with all three streams concurrently is a recent development (as least as far as the current civilisation is concerned).

Endeavouring to simultaneously inhabit these potentially complimentary yet apparently disparate vantage points, seems to be the next major task of the units of consciousness which are adequately prepared to do so. To these fortunate folk will fall the task of rendering the various discourses comprehensible to each other. No minor challenge! Just developing the capacity to comprehend each of these approaches at the depth of profundity they provide, is in itself an admirable aspiration. We have a situation arising, however, which dictates the imperative for this work to be done, both efficiently and effectively as well as relatively expediently.

For this, we are required to inhabit an enhanced, evolved structure of consciousness – one which is being built from out efforts to do so as much as it is drawing us toward itself by the imperative which drives us. So, the philosopher can be the bridge builder and unifier in the situational context, by disciplining them self to the task described, and thus serve the evolution of consciousness, and the best interests of all beings.