“Superultramodern Science and Philosophy” is the term I have given to my philosophical works, which mainly include two metaphysical theories viz. the NSTP (Non-Spatial Thinking Process) theory and the UQV (Ultimate Questioner’s Vanity) theory. This work attempts to summarise the central metaphysics of Superultramodern Science and Philosophy.
Consciousness is self-evidently non-spatial and undeniably real. From simple phenomena such as gravity, to relatively advanced phenomena such as quantum non-locality, physics seems suggestive of subjective idealism, the view that space is an unreality and the (mental) experience of space is a reality. The order in the material universe – the laws of physics, for instance – suggests the existence of some superhuman mind – or God, as idealism usually names it – governing or controlling non-superhuman states of consciousness, such as mine and possibly yours. This is the first indication that some higher, superhuman intelligence exists in charge of the universe, including human affairs. The additional, higher order I see in my life – especially, and astonishingly convincingly, through Vedic astrology – further suggests that the superhuman mind has some philosophical purpose for being in control of my life. And it seems reasonable to infer that a mind, with such higher, intellectual purpose, would not cause, and be responsible for, the existence of minds too feeble to be of any help fulfilling that purpose, especially when the minds are prone to suffering – or to represent suffering, or the states of consciousness of suffering, to be correct technically. I might therefore be the only non-superhuman mind in the universe, existing in order to help the superhuman mind realise its purpose. And what other can the purpose be than that the ontologically subtle superhuman mind – or God, in popular terms – ‘ontologically subtle’ as being ‘logically paradoxical’: (logically) unnecessary and (physically) uncreated – wants to be discovered by me – the only man and the only philosopher – in order to quench its – or His – ultimate vanity? Isn’t, therefore, the world – designed to offer the greatest philosophical thrill and challenge – truly beautiful solely in the eyes of a true philosopher? And isn’t, at the same time, the logically paradoxical God a philosophical black hole – the point where reason breaks down? And hasn’t God, keeping me ignorant for the sake of a gradual, philosophical foreplay, made me philosophical Christ – crucified on the cross of ignorance for the sake of divine vanity?
