Philip Goff advocates for a modern form of panpsychism. He
believes that consciousness is a ubiquitous property of the universe, that even
the tiniest subatomic particles have a form of rudimentary experience. This
doesn’t mean that electrons think or feel the way humans do, but rather that
experience is built into the fabric of reality. For Goff, this solves the
so-called "hard problem of consciousness" by asserting that
consciousness doesn't emerge from matter, but that matter and consciousness are
two sides of the same coin. His approach retains the existence of the physical
world but imbues it with intrinsic mental properties.
In contrast, Donald Hoffman takes a more radical departure
from physical realism. He proposes that what we perceive as the physical world
is not reality itself, but a user interface evolved by consciousness for the
sake of survival. He compares our perceptions to a computer desktop—useful, but
not representative of the actual hardware beneath. Hoffman’s theory, which he
calls "Conscious Realism," asserts that consciousness is primary and
that what we call objects are icons within this perceptual interface. This
resonates with my esoteric belief that much of what we perceive as solid and
material is, in fact, a symbolic veil—a projection upon the screen of divine
mind.
Bernardo Kastrup, meanwhile, advances an idealist ontology.
In his view, consciousness is not just fundamental; it is the only thing that
truly exists. The physical world is a dream within the universal mind, and each
of us is a dissociated alter of that one consciousness. He critiques
panpsychism for retaining an unnecessary attachment to physical particles and
instead posits that all phenomena—matter, energy, space, and time—are
appearances within consciousness. Kastrup’s perspective deeply aligns with mystical
traditions that speak of life as a divine dream, where awakening is the
realization that we are not separate from Source but expressions of it.
Federico Faggin, the physicist and inventor of the
microprocessor, contributes a profoundly spiritual and experiential view of
consciousness that bridges science and metaphysics. Faggin suggests that
consciousness is not a computational process, but the very foundation of
existence—nonlocal, indivisible, and creative. His concept of the I-Entity, or
individual center of awareness arising within a unified field of consciousness,
beautifully echoes both ancient mystical teachings and the emerging post-materialist
science of mind.
Rupert Sheldrake, known for his theory of morphic resonance,
proposes that nature has memory and that patterns of form and behavior are
shaped by non-local fields rather than solely by genetic or material processes.
His ideas challenge the mechanistic view of nature and open the door to a
cosmos that is self-organizing, intelligent, and infused with purpose. In my
esoteric framework, Sheldrake’s work helps articulate how spiritual archetypes
and intentions can influence the unfolding of physical and biological systems
through resonance rather than force.
To some, these five views may seem incompatible. Goff sees
consciousness in matter, Hoffman denies the independent reality of matter
altogether, Kastrup sees matter as a hallucination of mind, Faggin emphasizes
the individuated experience of a universal conscious source, and Sheldrake
proposes fields that extend intention and memory beyond conventional
boundaries. Yet, when viewed through an esoteric lens—one that sees truth as
multifaceted and symbolic rather than literal—I believe these views can be woven
into a seamless tapestry.
Here’s how I synthesize them.
First, I accept the foundation that consciousness is the
ground of all being. This is a shared principle among Goff, Hoffman, Kastrup,
Faggin, and Sheldrake. It is also the central tenet of mystical and
metaphysical systems around the world—from Vedanta to Gnosticism to
Hermeticism. My belief is that consciousness is not merely awareness, but the
very creative force from which all things arise and into which all things
return.
From Philip Goff’s panpsychism, I take the idea that
consciousness permeates all of reality. Every speck of existence, from atoms to
stars, carries a flicker of awareness. In my cosmology, this matches the
ancient axiom: "As above, so below." Just as the macrocosm is
conscious, so too is the microcosm. This gives dignity to all forms of
existence and validates the idea that the universe is not dead matter but a
living, evolving field of divine experience.
From Donald Hoffman’s conscious realism, I adopt the idea
that what we perceive is not reality itself, but a symbolic interface—a kind of
dream or illusion projected by consciousness for the sake of interaction and
learning. This corresponds to the ancient concept of Maya in the East and the
Valentinian Gnostic idea of the world as a projection shaped by perception and
belief. Hoffman’s work provides a scientific framework for understanding the
illusory nature of the material world without descending into nihilism.
Instead, it elevates our interactions to the level of sacred play—lila—the
divine dance.
From Bernardo Kastrup’s idealism, I embrace the assertion
that there is no need to posit a separate physical reality outside of mind. All
is mind; all is consciousness dreaming itself in myriad forms. This beautifully
parallels my belief in the One Divine Mind from which we are all emanations,
temporarily dissociated in order to experience the illusion of separation and
the ecstasy of reunion. Kastrup’s model helps anchor my spiritual view in
rigorous philosophical argumentation.
Federico Faggin adds a vital dimension to this synthesis by
grounding the journey of self-realization in the direct inner knowing of being.
His concept of the I-Entity reinforces the idea that our individuality is not
an illusion to be discarded, but a sacred aperture through which the universal
experiences itself. The sacredness of each subjective center, in his view,
becomes the very key to spiritual awakening.
From Rupert Sheldrake, I draw an understanding of how the
invisible, formative fields of nature are not just mechanical patterns but
responsive, memory-bearing resonances shaped by intention and archetype. This
gives explanatory power to mystical experience, prayer, ritual, and the
continuity of consciousness across lifetimes. His work invites us to see the
cosmos not as random, but as participatory and remembering.
When these perspectives are combined, a fuller picture
emerges. Consciousness is primary (all agree), the physical world is not
ultimate but symbolic (Hoffman and Kastrup), experience is embedded throughout
creation (Goff), individuality is the sacred lens of the One (Faggin), and form
evolves in resonance with spiritual archetypes (Sheldrake). I imagine reality
as a vast dream within the One Mind, with each point of perception—be it a
human, an ant, or an electron—participating in this dream to varying degrees.
We navigate this dream through interfaces shaped by evolutionary necessity,
cultural imprinting, and spiritual intention.
Science, philosophy, and spirituality each offer partial
glimpses into this greater mystery. Science tells us what appears consistent
and measurable within the interface. Philosophy helps us question what lies
beyond the veil. Spirituality reminds us that we are more than what we
perceive—that we are sparks of divinity, momentarily cloaked in form, seeking
to awaken.
It is my conviction that we are now living in a time when
these domains no longer need to compete but can converge. The separation of
science and spirit was never absolute—it was a phase of cultural evolution, a
necessary step in human awakening. Now, we are poised to re-integrate our
knowing. The insights of quantum physics, the riddles of consciousness studies,
the logic of analytic philosophy, and the revelations of mystical experience
are beginning to harmonize.
This is not about forcing agreement where it does not
naturally occur. It is about seeing with depth. Each model of
consciousness—panpsychist, realist, idealist, morphic, and personalist—is a
different lens on the same luminous truth. Goff shows us that even matter
whispers with mind. Hoffman shows us that perception is a veil drawn by
consciousness itself. Kastrup shows us that only consciousness remains when all
illusions are dissolved. Faggin reminds us that the divine sees through each of
our eyes. Sheldrake shows us that memory, purpose, and connection ripple
through all of nature. Each is a steward of a sacred facet.
In my esoteric worldview, we are souls journeying through
layers of experience—layers that appear as time, space, form, and personality.
But at the core, we are not many but One. The cosmos is not a machine, but a
mystery, alive and sentient. To understand it fully, we need the clarity of
science, the discernment of philosophy, and the wisdom of spiritual knowing.
Not separately, but together.
I do not believe it is inconsistent to embrace Goff’s
proto-conscious particles, Hoffman’s interface theory, Kastrup’s idealist
metaphysics, Faggin’s inner knowing, and Sheldrake’s morphic resonance.
Instead, I see them as nested insights, like Russian dolls within a greater
whole. Consciousness is the Absolute. The world is its dream. And we, in turn,
are dreaming ourselves awake.
There is a path forward that unites these voices—a path of
integration, where mystery is honored, logic is respected, and awakening is
pursued. This path doesn’t belong to one religion or system. It is open to all
who dare to see beyond appearances and listen deeply to the whispering soul of
the cosmos.
In this great synthesis, I find peace. Not a final answer,
but a widening embrace of the mystery. And that, to me, is the truest form of
knowing.
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