The Akashic Records

About The Akashic Records

The Akashic Records are a concept originating in 19th-century Theosophy, developed from the Sanskrit term akasha (meaning 'ether,' 'sky,' or 'space'), referring to a purported universal compendium of all events, thoughts, words, emotions, and intentions that have ever occurred in the past, present, or future. Helena Petrovna Blavatsky, co-founder of the Theosophical Society in 1875, introduced the concept to Western audiences in Isis Unveiled (1877) and The Secret Doctrine (1888), drawing on Hindu philosophical traditions where akasha refers to the fifth great element — the subtlest material substrate from which the other four elements (earth, water, fire, air) emerge. In the Samkhya philosophical system, akasha is the first evolute of prakriti (primordial nature) through which sound propagates. Blavatsky reinterpreted this cosmological concept as a kind of cosmic memory — a field or substrate in which every event is permanently impressed, accessible to those with developed clairvoyant faculties.

Alfred Percy Sinnett, in his Esoteric Buddhism (1883), elaborated Blavatsky's concept by describing the akashic records as accessible through 'astral clairvoyance' — a faculty that he claimed the Theosophical Mahatmas possessed and could teach to qualified students. Charles Webster Leadbeater, the controversial Theosophical clairvoyant, published detailed accounts of his purported readings of the akashic records in works such as Clairvoyance (1899) and Man: Whence, How and Whither (1913, co-authored with Annie Besant), in which he claimed to have traced the entire evolution of humanity across millions of years through direct perception of these records. Leadbeater's accounts were highly specific — naming ancient civilizations, describing their technologies and social structures, and providing dates — though none of these claims have been verified through archaeological evidence.

Rudolf Steiner, who was initially a prominent Theosophist before founding Anthroposophy in 1912, developed his own account of the akashic records that differed from Blavatsky's in significant respects. Steiner described what he called the 'Akasha Chronicle' in a series of articles published in his journal Lucifer-Gnosis between 1904 and 1908, later collected as From the Akashic Chronicle (Aus der Akasha-Chronik). For Steiner, the Akasha Chronicle was not a passive repository but a living spiritual reality — a dimension of the spiritual world in which the archetypal forces behind physical evolution could be directly perceived through disciplined supersensible cognition. Steiner's accounts of Atlantis and Lemuria, derived from his claimed readings of the Akasha Chronicle, were presented not as psychic entertainment but as the results of a rigorous spiritual-scientific methodology that he spent decades teaching in his books Knowledge of the Higher Worlds (1904) and Occult Science: An Outline (1910).

Edgar Cayce (1877-1945), the American psychic known as the 'Sleeping Prophet,' gave over 14,000 documented readings during a trance state that he and his supporters attributed to access to the akashic records. Cayce's readings, archived at the Association for Research and Enlightenment (ARE) in Virginia Beach, Virginia, covered medical diagnoses, past-life descriptions, prophecies, and spiritual guidance. Unlike the Theosophical clairvoyants, Cayce was uneducated in esoteric philosophy and claimed no conscious understanding of the information that came through him. His medical readings were specific enough to be testable — he would diagnose conditions, recommend treatments (often involving osteopathy, dietary changes, and castor oil packs), and describe the patient's condition in anatomical detail. The ARE has collected thousands of testimonials from individuals who claim that Cayce's medical readings were accurate, though controlled scientific testing of his abilities was never conducted during his lifetime.

The modern period has seen the akashic records concept reinterpreted through the lens of systems theory and theoretical physics. Ervin Laszlo, a Hungarian philosopher of science and systems theorist who was twice nominated for the Nobel Peace Prize, proposed the 'Akashic Field' hypothesis in his 2004 book Science and the Akashic Field: An Integral Theory of Everything. Laszlo argued that the zero-point field of quantum physics — the lowest energy state of a quantum field, which is not empty but filled with quantum fluctuations — could function as a universal information field that holographically records all events. He proposed that this field, which he termed the 'A-field,' mediates the nonlocal connections observed in quantum entanglement, the fine-tuning of cosmological constants, and the coherence of biological systems. Laszlo's hypothesis remains outside mainstream physics but has attracted attention from scholars interested in the interface between science and consciousness studies.

Methodology

Trance-state information retrieval. The primary methodology associated with the Akashic Records is altered-state inquiry — entering a modified state of consciousness (through hypnosis, meditation, prayer, or psychedelic substances) and directing questions toward a perceived field of universal information. Edgar Cayce's methodology is the best-documented example: his stenographer Gladys Davis Turner recorded 14,306 readings in shorthand between 1901 and 1944, creating the largest single archive of trance-state information retrieval in Western history. The readings were indexed by subject, cross-referenced by individual, and preserved in a climate-controlled archive. This documentation methodology, while not meeting modern experimental standards, provides a substantial corpus for content analysis and pattern identification.

Steiner's spiritual-scientific method. Steiner insisted that his readings of the Akasha Chronicle were not passive psychic impressions but the results of a disciplined methodology he called 'spiritual science' (Geisteswissenschaft). He described this methodology in detail in The Philosophy of Freedom (1894), Theosophy (1904), and How to Know Higher Worlds (1904). The method involved cultivating specific thinking capacities — what Steiner called 'living thinking' as opposed to 'dead thinking' — through concentration, meditation, and moral development. The validity of the results was to be assessed through internal consistency, coherence with known facts, and ultimately through the independent verification of other trained spiritual scientists arriving at the same results through the same methods. Critics have noted that independent verification has not occurred in any systematic way.

Comparative textual analysis. Academic study of the Akashic Records has primarily taken the form of comparative textual analysis — examining the claims made by different practitioners (Blavatsky, Leadbeater, Steiner, Cayce) for consistency and comparing them with historical, archaeological, and scientific evidence. Joscelyn Godwin's The Theosophical Enlightenment (1994) and Olav Hammer's Claiming Knowledge: Strategies of Epistemology from Theosophy to the New Age (2003) represent sophisticated scholarly engagements with the epistemological questions raised by akashic records claims. Gary Lachman's Rudolf Steiner: An Introduction to His Life and Work (2007) provides a balanced assessment of Steiner's methodology and claims.

Laszlo's theoretical integration method. Laszlo's approach synthesizes findings from multiple scientific disciplines — quantum physics, cosmology, evolutionary biology, consciousness research — into a unified theoretical framework. His methodology is theory-building rather than experimental: he identifies anomalies and unexplained phenomena across disciplines and proposes a common explanatory mechanism (the A-field). This method has precedents in the history of science — Darwin's synthesis of biogeography, paleontology, and breeding data into evolutionary theory followed a similar pattern — but critics argue that Laszlo's synthesis lacks the specific, falsifiable predictions that distinguish scientific theories from philosophical speculation.

Parapsychological experimentation. While not directly testing the Akashic Records concept, parapsychological research provides the closest thing to experimental methodology for the underlying claim of nonlocal information access. The Ganzfeld protocol (sensory-reduced telepathy testing), the remote viewing protocol (developed at SRI by Harold Puthoff and Russell Targ), and presentiment experiments (Dean Radin's work on physiological precognition) all test aspects of the core akashic proposition — that consciousness can access information not available through ordinary sensory channels. These experiments employ randomization, blinding, independent judging, and statistical analysis, and their cumulative results (while contested) suggest small but consistent effects that mainstream science has been unable to fully explain or explain away.

Evidence

Edgar Cayce's documented readings. The most extensive empirical data relevant to the Akashic Records concept comes from Cayce's 14,306 documented readings, preserved in the Cayce/Davis collection at the ARE. The medical readings (approximately 9,600 of the total) contain specific anatomical descriptions, diagnoses, and treatment recommendations made while Cayce was in a trance state, allegedly accessing the patient's 'book of life' in the akashic records. Gina Cerminara, a psychologist, analyzed hundreds of Cayce's life readings in Many Mansions (1950) and found internal consistency across readings given months or years apart — references to the same past lives, karmic patterns, and soul relationships maintained coherence across separate sessions. However, no controlled study has ever been conducted comparing Cayce's diagnostic accuracy against chance or against qualified physicians examining the same patients. The testimonial evidence, while voluminous, does not meet modern standards of clinical evidence.

Laszlo's scientific argument. Laszlo's Akashic Field hypothesis draws on several domains of evidence. From quantum physics: the nonlocal correlations demonstrated in Bell test experiments (Alain Aspect, 1982; subsequent replications) show that entangled particles maintain instantaneous correlations regardless of distance — suggesting that information can be 'shared' across space in ways that do not involve signal transmission. From cosmology: the remarkable fine-tuning of universal constants (the cosmological constant, the strong nuclear force, the mass of the electron) suggests either a selection mechanism or an information field that constrains physical parameters. From biology: the coherence of biological systems — the coordination of trillions of cells with nanosecond precision — implies information integration mechanisms beyond what biochemistry alone can explain. Laszlo argues that these disparate phenomena all point toward a fundamental information field. Critics note that Laszlo's hypothesis makes few specific, testable predictions that distinguish it from existing physical theories.

Psi research as indirect evidence. Proponents of the Akashic Records have cited the parapsychological research literature as indirect evidence for universal information access. The Ganzfeld telepathy experiments (meta-analyzed by Daryl Bem and Charles Honorton in 1994, finding a hit rate of 35% versus 25% expected by chance) and the remote viewing research at Stanford Research Institute suggest information acquisition through non-ordinary means. Dean Radin's presentiment experiments, showing physiological responses to randomly selected future stimuli, suggest temporal nonlocality in information access. These findings remain contested within mainstream science, but if validated, they would constitute evidence for the kind of nonlocal information access that the Akashic Records concept describes.

Comparative phenomenology. The most consistent evidence for the Akashic Records concept is phenomenological — the recurrence of similar experiences across cultures and historical periods. Mystics, psychics, near-death experiencers, and psychedelic users independently report accessing what they describe as a vast library or field of universal knowledge. Stanislav Grof's research with LSD-assisted therapy documented numerous cases of individuals accessing detailed historical information about cultures and periods they had never studied, information that was subsequently verified as accurate. Ian Stevenson's research on children who claim past-life memories at the University of Virginia documented over 2,500 cases in which children provided specific, verifiable details about deceased individuals they could not have known about through normal means. These phenomenological data do not prove the existence of a literal akashic field but they document a consistent pattern of consciousness appearing to access information beyond individual experience.

Practices

Theosophical meditation and clairvoyant development. In the Theosophical tradition, access to the akashic records was understood as a faculty that develops through systematic spiritual training. Blavatsky described a progressive unfoldment of inner senses through ethical purification, concentration, and meditation. Leadbeater's The Astral Plane (1895) and The Devachanic Plane (1896) outlined a hierarchy of inner perception — from etheric sight (perceiving the energy body) through astral clairvoyance (perceiving emotions and thought-forms) to mental clairvoyance (perceiving the akashic records proper). Leadbeater's training method involved daily meditation on specific geometric forms, development of the 'third eye' through concentration exercises, and progressive expansion of awareness through the inner planes.

Steiner's exercises for supersensible cognition. Rudolf Steiner developed a detailed training methodology in Knowledge of the Higher Worlds and Its Attainment (1904), describing six auxiliary exercises (control of thought, control of will, equanimity, positivity, openness, and harmony of the five preceding exercises) and progressive stages of supersensible cognition: imagination (perceiving spiritual images), inspiration (perceiving spiritual sounds and qualities), and intuition (uniting with spiritual beings and realities). For Steiner, reading the Akasha Chronicle required developing all three stages, with intuition being necessary for accurate perception of past events and evolutionary processes. The training was emphatically not passive reception but active, disciplined cognitive work requiring years of practice.

The Edgar Cayce method. Cayce's method was distinctive in that it did not involve a deliberate training program. Cayce would recline on a couch, enter a self-induced hypnotic trance by loosening his collar and belt and crossing his hands over his solar plexus, and then respond to questions posed by his stenographer, Gladys Davis. He described his experience of the process on several occasions: he perceived himself leaving his body, traveling through a dimension of gray, misty space, and arriving at a 'hall of records' where he encountered a figure (sometimes described as an old man) who directed him to the relevant volume. The readings were dictated in a state Cayce described as 'unconscious' — he retained no memory of the content upon waking. This involuntary, passive mode of access contrasts sharply with the deliberate, trained clairvoyance described by Steiner and the Theosophical tradition.

Modern akashic records reading. Contemporary practitioners, influenced by Linda Howe's How to Read the Akashic Records (2009) and other popular guides, typically use a specific prayer or invocation to 'open' the records, followed by a meditative state in which questions are posed and answers received through imagery, words, or feelings. Howe's Pathway Prayer Process involves reciting a specific sacred prayer while holding the intention of accessing one's own or a client's records. The practice has been popularized through certification programs, workshops, and online courses, though it has no connection to the disciplined training methods described by Steiner or the Theosophical tradition. Kevin Todeschi, former CEO of the ARE, has documented the range of methods used by contemporary practitioners in Edgar Cayce on the Akashic Records (1998).

Contemplative parallels. Practices analogous to akashic records access appear across contemplative traditions without using the term. In Tibetan Buddhism, the practice of terma discovery involves tertns (treasure revealers) accessing teachings hidden in consciousness by Padmasambhava — a process described as recovering knowledge from the 'dharmadhatu' (the expanse of reality). In Hindu tradition, the rishi-seers of the Vedas are described as having 'seen' (drashta) the mantras rather than composed them — the Vedic hymns are considered shruti (that which is heard) rather than smriti (that which is remembered), implying access to a pre-existing field of knowledge. These parallels suggest that the experience of accessing transpersonal knowledge is cross-cultural, even if the explanatory frameworks differ.

Risks & Considerations

Epistemological risks. The fundamental risk of the Akashic Records concept is epistemological — the difficulty of distinguishing genuine transpersonal knowledge from confabulation, unconscious inference, cold reading, or self-deception. The brain is extraordinarily adept at constructing plausible narratives from fragmentary information, and altered states of consciousness can amplify this narrative-construction capacity while simultaneously increasing subjective certainty. A practitioner in a meditative or trance state may construct detailed accounts of past lives, karmic patterns, or universal truths that feel profoundly real and meaningful but that originate entirely within the practitioner's own memory, imagination, and unconscious biases.

Historical inaccuracies in claimed readings. The Theosophical readings of the akashic records contain claims that have been contradicted by subsequent scientific and historical research. Blavatsky's descriptions of root races, Atlantis, and Lemuria contain elements that conflict with modern geology, genetics, and archaeology. Leadbeater and Besant's detailed akashic histories, published in Man: Whence, How and Whither, describe civilizations with technologies and social structures that bear suspicious resemblance to early 20th-century science fiction rather than independently verifiable historical fact. Steiner's accounts of Atlantean civilization, while more philosophically sophisticated, similarly lack archaeological corroboration. These failures of verification are significant because they undermine the credibility of the methodology — if the method produces detailed, confident claims that turn out to be wrong, the reliability of the method itself is called into question.

Exploitation by practitioners. The modern akashic records reading industry, which includes numerous certification programs, workshops, and individual practitioners charging fees for readings, operates without any mechanism for quality control, practitioner accountability, or verification of claims. Vulnerable individuals seeking guidance on medical, financial, or relationship decisions may receive advice from practitioners whose 'akashic readings' are indistinguishable from intuitive counseling, cold reading, or outright fabrication. The authority claimed for the readings — that they derive from a universal, infallible source — can make them more psychologically compelling and potentially more harmful than ordinary advice.

Spiritual bypassing and passivity. The concept that all knowledge is available through direct access to a cosmic record can discourage the difficult work of empirical research, critical thinking, and evidence evaluation. If one believes one can access any information through meditation or trance, the motivation to verify claims through rigorous investigation diminishes. This risk is particularly acute in health-related contexts, where individuals may rely on akashic readings for medical diagnoses rather than seeking qualified professional care.

Cultural appropriation and decontextualization. The akasha concept in Hindu philosophy is embedded within a comprehensive cosmological and philosophical system — the Samkhya enumeration of tattvas, the Vaisheshika atomic theory, the Yoga Sutras' account of siddhis. The Theosophical extraction of this concept from its original context, its repackaging as 'akashic records,' and its subsequent commercialization in the New Age marketplace represent a form of cultural appropriation that strips the concept of its philosophical depth and replaces it with a simplified, consumerist version. Scholars of South Asian philosophy, including Wilhelm Halbfass in India and Europe (1988), have documented how Theosophical interpretations of Hindu concepts often diverge significantly from their meaning within the traditions that originated them.

Related Traditions

Hindu philosophical traditions (Samkhya, Vaisheshika, Vedanta). The akasha concept originates in Hindu philosophy, where it holds a precise cosmological role distinct from the Western 'akashic records' interpretation. In Samkhya philosophy, akasha is the fifth tanmatra (subtle element), corresponding to the sense of hearing, and is the subtlest of the five gross elements (mahabhutas). In Vaisheshika, akasha is eternal, all-pervading, and the medium through which sound propagates — a conception that bears intriguing parallels to modern field theories in physics. The Chandogya Upanishad (1.9.1) declares: 'All beings arise from akasha and return to akasha; akasha is greater than all these, akasha is the final refuge.' This cosmological role — as the fundamental substrate from which all manifestation emerges — provides the philosophical basis for the idea that akasha 'records' or 'contains' all events, though the Hindu philosophical meaning is ontological rather than informational.

Buddhist Yogachara (alaya-vijnana). The Yogachara school of Mahayana Buddhism, founded by Asanga and Vasubandhu in the 4th century CE, developed the concept of alaya-vijnana (storehouse consciousness) — a foundational level of consciousness that stores the 'seeds' (bija) of all experiences, karmic impressions, and habitual patterns. The alaya-vijnana functions as a collective repository of experiential imprints that condition future experience, making it structurally parallel to the akashic records concept. The key difference is that alaya-vijnana in Buddhist philosophy is individual rather than cosmic — each being has their own storehouse consciousness — though the Lankavatara Sutra suggests a more universal dimension. The Tibetan Buddhist concept of dharmadhatu (the expanse of all phenomena) and the terma tradition of hidden teachings accessed through consciousness provide additional parallels.

Jungian depth psychology. Carl Jung's concept of the collective unconscious, developed from approximately 1916 onwards, addresses the same phenomenological territory as the akashic records without invoking supernatural explanations. Jung observed that his patients' dreams, visions, and psychotic episodes contained imagery and narratives drawn from mythological traditions they had never studied. He proposed that beneath the personal unconscious lies a deeper, species-wide layer of psyche containing archetypes — universal patterns that structure human experience across all cultures. Jung was aware of the Theosophical concept and explicitly distinguished his collective unconscious from it, insisting that archetypes are structural rather than content-specific. However, his later work on synchronicity (meaningful coincidence without causal connection), developed in collaboration with physicist Wolfgang Pauli, moved toward a view of reality in which information and meaning are fundamental organizing principles — a position closer to the akashic concept than his earlier formulations.

Rupert Sheldrake's morphic resonance. Sheldrake's hypothesis, first proposed in A New Science of Life (1981), suggests that the forms and behaviors of organisms are shaped by 'morphic fields' — fields of information generated by the cumulative habits of the species across time. Morphic resonance operates through similarity rather than spatial proximity: a newly synthesized chemical should crystallize more easily the more times it has been crystallized anywhere in the world, because the morphic field for that crystallization pattern has been strengthened. The hypothesis has been tested experimentally (with mixed results) and remains controversial, but it represents a modern scientific formulation of the same basic intuition that underlies the akashic records — that information about past events persists in some medium and influences present processes.

Significance

The Akashic Records concept occupies a peculiar and instructive position in the history of consciousness studies: it represents an attempt — recurring across centuries and cultures — to articulate the intuition that consciousness has access to information beyond what the individual brain has directly experienced. Whether framed as cosmic memory, morphic resonance, collective unconscious, or quantum information field, the core proposition is the same: that there exists some medium or dimension through which knowledge of events, patterns, and experiences is preserved and can be accessed by consciousness under certain conditions.

The historical significance of the concept lies in its role as a bridge between Eastern metaphysics and Western esotericism. Blavatsky's importation of the akasha concept from Hindu philosophy into Theosophical doctrine created a conceptual framework that influenced virtually every subsequent Western esoteric movement — from Steiner's Anthroposophy to Alice Bailey's Arcane School to the New Age movement broadly. The concept provided Western seekers with a vocabulary for discussing non-ordinary knowledge acquisition that was grounded in an ancient philosophical tradition rather than appearing to be entirely invented.

The parallel between the Akashic Records and Carl Jung's collective unconscious — developed independently in the early 20th century — is significant. Jung proposed that beneath the personal unconscious lies a deeper layer of psyche shared by all humans, populated by archetypes (universal patterns of thought and behavior) that manifest in dreams, myths, and religions across all cultures. Jung did not claim that the collective unconscious was a literal repository of memories but rather a structural layer of psyche that constrains and shapes human experience. The Akashic Records and the collective unconscious address the same phenomenological puzzle — the appearance of knowledge, imagery, and patterns in individual consciousness that do not derive from individual experience — but offer different explanatory frameworks: one supernatural and ontological (information literally stored in a cosmic medium), the other psychological and structural (patterns inherited as part of the species' psychic architecture). Laszlo explicitly attempted to synthesize these frameworks, arguing that Jung's collective unconscious is the subjective experience of accessing information stored in the Akashic Field.

Rupert Sheldrake's hypothesis of morphic resonance, while developed independently of the Akashic Records concept, addresses a similar question. Sheldrake proposed that the forms and behaviors of organisms are shaped not only by genes but by 'morphic fields' — fields of information created by the cumulative habits of the species — and that these fields operate through a process of nonlocal resonance across time. Sheldrake's hypothesis, like Laszlo's Akashic Field, remains outside scientific consensus but has generated experimental protocols (such as tests of whether rats learn mazes faster after other rats have already learned them) that address the core question of whether information can be transmitted through means that do not involve known physical mechanisms.

Connections

Remote viewing research at Stanford Research Institute and subsequent programs represents the most rigorous scientific attempt to test the core proposition underlying the Akashic Records — that consciousness can access information about distant or hidden events without ordinary sensory channels. Hal Puthoff, Russell Targ, and their colleagues at SRI developed protocols in which viewers attempted to describe randomly selected target sites, with independent judges evaluating the accuracy of the descriptions. The statistical results, while modest, were consistently above chance across hundreds of trials. If the akashic records concept describes a genuine phenomenon, remote viewing may represent a limited, operationalized form of the same information access.

Near-death experiences frequently include a life review component — a rapid, detailed, panoramic reliving of one's entire life, often from the perspective of others affected by one's actions. This life review is a remarkably consistent element across NDE reports, occurring in approximately 25% of detailed NDE accounts. Some NDE experiencers describe the life review as taking place in a 'hall of records' or 'library' — language strikingly similar to Edgar Cayce's descriptions of his akashic experience. The NDE life review does not prove the existence of akashic records, but it documents a recurring experience in which consciousness appears to access comprehensive information about one's own life that is not available through ordinary memory recall.

Psychedelic consciousness research has documented experiences that closely parallel akashic records access. Stanislav Grof's extensive work with LSD-assisted therapy found that subjects in deep psychedelic states frequently reported accessing detailed historical knowledge about cultures and events they had never studied, experiencing what Grof termed 'transpersonal' experiences — past-life memories, racial memories, phylogenetic experiences, and what he called 'the akashic record experience' in LSD Psychotherapy (1980). Rick Strassman's DMT research at the University of New Mexico found that subjects under the influence of DMT frequently reported encountering beings in spaces described as 'information-rich' or 'library-like.'

Theosophy is the direct source of the modern Akashic Records concept. Blavatsky's interpretation of the Hindu akasha as a cosmic memory substrate, elaborated by Sinnett, Leadbeater, Besant, and Steiner, created the conceptual framework that all subsequent Western discussions of the akashic records have drawn upon. Understanding Theosophy is essential for understanding why the concept takes the form it does — a universal library accessible through developed clairvoyance — rather than the forms it takes in Hindu philosophy (akasha as cosmological element) or Buddhist philosophy (alaya-vijnana as storehouse consciousness).

Anthroposophy, Rudolf Steiner's spiritual-scientific movement, represents the most philosophically rigorous development of the akashic records concept. Steiner's insistence that reading the Akasha Chronicle requires disciplined training in supersensible cognition — not passive psychic receptivity — distinguishes his approach from both the Theosophical and the modern New Age versions. His detailed accounts of cosmic and human evolution, derived from his claimed akashic research, have influenced Waldorf education, biodynamic agriculture, and anthroposophical medicine.

Vedanta provides the deepest philosophical roots of the akasha concept. In the Chandogya Upanishad, akasha is described as that from which all beings arise and to which they return — the foundational substrate of existence. The Mandukya Upanishad's analysis of consciousness through the four states (waking, dreaming, deep sleep, and turiya — pure awareness) suggests a dimension of consciousness that transcends individual experience and contains the totality of possible knowledge. The Vedantic concept of Brahman as sat-chit-ananda (being-consciousness-bliss) implies that consciousness and information are fundamental to reality rather than emergent from matter — a position that resonates with Laszlo's A-field hypothesis.

Further Reading