Intersubjectivity

“The fact that this [transcendental] dimension [of consciousness] remained hidden through the ages, the fact that, even after it made itself felt, it never aroused a habitual and consistent theoretical interest, can (and will) be explained by displaying a peculiar antagonism between the entry into this dimension and the preoccupations involved in all the interests which make up the naturally normal human world-life. … This schema for a possible clarification of the problem of objective science reminds us of Helmholtz’ well-known image of the plane-beings, who have no idea of the dimension of depth, in which their plane-world is a mere projection. Everything of which men — the scientists and all the others — can become conscious in their natural world-life (experiencing, knowing, practically planning, acting) as a field of external [phenomenal] objects — as ends, means, processes of action, and final results related to these [phenomenal] objects — and on the other hand, also, in self-reflection, as the spiritual life which functions thereby — all this remains on the [phenomenal] “plane,” which is, though unnoticed, nevertheless only a plane within an infinitely richer [transcendental] dimension of depth. … Of course the power of historical prejudices also plays a constant role here, especially of those which, coming from the origin of the modem positive sciences, dominate us all. It is of the very essence of such prejudices, drilled into the souls even of children, that they are concealed in their immediate effects. The abstract general will to be without prejudice changes nothing about them.” — Edmund Husserl

“[W]hat is the world, for me? — Constituted phenomena, merely something produced within me… [F]or the ego of the transcendental reduction [i.e. for a transcendental subject], all that exists is and must be a constituted product.” — Edmund Husserl

“[T]he constitution of the world essentially involves a “harmony” of [transcendental subjects]: precisely this harmony among particular constitutions in the particular [transcendental subjects]; and accordingly it involves also a harmonious generation [of the phenomenal world] that goes on in each particular [transcendental subject]. … The intrinsically first being, the being that precedes and bears every worldly objectivity, is transcendental intersubjectivity: the universe of [transcendental subjects], which effects its communion in various [phenomenal] forms.” — Edmund Husserl

“Each soul … stands in community with others which are intentionally interrelated, that is, in a purely intentional, internally and essentially closed nexus, that of [transcendental] intersubjectivity.” — Edmund Husserl

“…In Yogācāra, the seeming commonality of the perceptions of different beings is not explained through an external material world that is literally common to (and independent of) all who perceive it, but through the mental processes of different beings influencing each other directly.” — Karl Brunnholzl

“The [Yogācārins] thought that a common “perceptual object” is constructed via a direct process or dialogue that takes place amongst the different mind streams without the intermediation of [transcendent] matter [whose existence is explicitly denied in Yogācāra].” — Thomas E. Wood

We, beings inhabiting planet Earth, are interconnected by a particular nexus of transcendental intersubjectivity that constitutes our particular phenomenal world; there are many other nexuses and worlds, sectors of the universe of transcendental intersubjectivity. We know this from the reports of volunteers who have participated in scientific experiments with DMT — for example, the scientific experiments conducted by Professor Rick Strassman. These reports suggest that transcendental subject can temporarily and incompletely (possibly permanently and completely) leave one nexus of transcendental intersubjectivity and join other nexuses, experience their intersubjectively constituted phenomenal worlds, and communicate with their subjects.

“It’s not like some kind of drug. It’s more like an experience of a new technology than a drug. … It’s not a hallucination, but an observation. When I’m there, I’m not intoxicated. I’m lucid and sober.” — Professor Rick Strassman’s experiments anonymous volunteer

Since every empirical (hence phenomenal) world is an intersubjective mental construct, in order to visit other worlds and meet their inhabitants, we should not use space ships, which cannot maintain the full vitality of our bodies for a long time, cannot travel long distances in a reasonable time, and at high speed can be destroyed at the first collision with even the smallest space object, but we should use the tools of radical change of the state of consciousness.

“One needs to travel [to other worlds] without one’s body. It’s ridiculous to think about space travel in little ships.” — Professor Rick Strassman’s experiments anonymous volunteer

The volunteers of Professor Strassmann’s experiments intuitively understood what they could not express in philosophical language: consciousness is the fundamental nature of reality, and the psychonaut’s journey to another world is the ‘journey’ of his/her transcendental subject from one nexus of transcendental intersubjectivity and its intersubjectively constituted phenomenal world to another nexus and its world.

“I have had many psychedelic experiences in my life, but nothing could compare with or prepare me for what happened today. … I realized that there are many more realms than the one we exist in.” — Professor Rick Strassman’s experiments anonymous volunteer

“One hundred per cent did describe the concept of arriving at a qualitatively different space of consciousness or reality, characteristic of the so-called breakthrough DMT experience… Smaller proportions variously reported more minor themes of Breaking through the veil, 22%, discovering their Emergence into a novel reality, 58%, and a Navigation through the space in which they now found themselves, 31%.” — Old Royal Naval College, University of Greenwich and Centre for Psychedelic Research, Imperial College London

“DMT has shown me the reality that there is infinite variation on reality. There is the real possibility of adjacent dimensions.” — Professor Rick Strassman’s experiments anonymous volunteer

There is a potentially infinite number of ‘adjacent dimensions’ — nexuses of transcendental intersubjectivity and their intersubjectively constituted phenomenal worlds, sectors of the universe of transcendental intersubjectivity.

“Among the most vivid, intriguing, memorable, and sometimes disconcerting experiences that people report after taking a high dose of inhaled or intravenous DMT are those of encountering seemingly autonomous entities or beings (Luke, 2011; Luke and Spowers, 2018; Meyer, 2006; Strassman 2001, 2008). Although description of the nature of the entities, details of the experiences, and meaning attributed to the experiences vary widely, such experiences are apparently not infrequent. Strassman (2008) estimated that at least half of the participants in his studies of high doses of intravenous DMT reported experiences of journeys to invisible or alternative worlds, and that contact with alien beings or entities were a variant of this category. … Most respondents (72%) endorsed believing that the entity continued to exist after their encounter, and that the experience altered the respondent’s fundamental conception of reality (80%). … When asked about the attributes of the entity, a majority of the sample reported that the entity was conscious (96%), intelligent (96%), benevolent (78%), sacred (70%), had agency in the world (54%), and was positively judgmental (52%).” — Johns Hopkins Psychedelic Research Center

“Suddenly, beings appeared… They were glad to see me… They seemed pleased that we had discovered this technology… They told me there were many things they could share with us when we learn how to make more extended contact.” — Professor Rick Strassman’s experiments anonymous volunteer

“With regards to participants’ interpretations of entities’ natures, the majority of Davis et al., 2020b respondents endorsed ‘benevolent’ (78%) and ‘sacred’ (70%), where again ‘benevolent’ (28%) was the commonest nature in this study; ‘all-knowing’ (38%) was one of the next most selected, and ‘hyper-intelligent’ (19%) also being amongst the commonest natures here; and similarly ‘malicious’ was the least common (11%; contrary to Lyke), as it was here (8%).” — Old Royal Naval College, University of Greenwich and Centre for Psychedelic Research, Imperial College London

“Entity encounters were reported in 45.5% (n = 1719) of the experiences and involved predominantly a feminine phenotype (n = 416, 24.2%); deities (n = 293, 17.0%); aliens (n = 281, 16.3%); creature-based entities (n = 158, 9.2%, including reptilian and insectoid beings); mythological beings (n = 144, 8.4%, including machine elves); and jesters (n = 112, 6.5%). Entity interactions were predominantly positive (n = 600, 34.9% of encounters) involving benevolent, comforting, protecting, or outwardly caring interactions. A companion-type, pedagogical, or guide-type interaction was identified 32.4% of encounters (n = 557). Common typology, architecture, and structural features of the “DMT world” included descriptions of alternate or higher dimensions (n = 952, 25.2%); rooms [n = 582, 15.4%, including the “waiting room” (n = 105, 2.8%)], and a tunnel (n = 390, 10.3%).” — University of Toronto, Imperial College London, Johns Hopkins University School of Medicine

“I have an awareness of worlds on the other side of this reality. I have the feeling of remembering those entities. My experience of them was so real it doesn’t fade with time like other things do. They want us to come back and teach us and play with us. I want to go back and learn. I wish you didn’t control who gets DMT!” — Professor Rick Strassman’s experiments anonymous volunteer

It should shock us to the core that thirty years ago, during Professor Strassman’s experiments, the greatest scientific discovery in the history of mankind was made — other worlds and civilisations were discovered — but mankind is still not aware of what has happened because it is blinded by the pseudoscientific metaphysical mythology of materialism/physicalism.

Only by looking at empirical (hence phenomenal) reality through the lens of transcendental phenomenology and ontological idealism will we realize that the intersubjective ‘real’ world we experience is a phenomenal projection of our nexus of transcendental intersubjectivity, other nexuses and their worlds exist, and we can communicate with them.

“We do not possess imagination enough to sense what we are missing.” — Jean Toomer