Interspace and the Multiverse

The idea of the Interval as the “womb of worlds,” a potential space from which realities are born and affirmed, cannot be complete without the idea of a multiverse, in which all worlds are equally real.

Indeed, as soon as we begin to speak of the birth of reality from the potential ocean of the Interworld, one is tempted to call some manifestation, some world “real,” while all other timelines are “virtual” or “possible,” treating them as second-rate realities. This is true, but only from the point of view of a mind bound by its own chains of causality, and therefore located in its own “line of time.” However, for any other causal line, another version of the sequence of events will be just as “real,” and therefore, from a broader perspective, all “realities” and “virtualities” are superimposed upon one another; all are equally possible and equally manifested.

Accordingly, the boundary between “actual” and “potential” reality is highly conditional and exists exclusively in the stream of consciousness. The boundary is equally conditional between “worlds” and the “Interworld.” Since there is no other “wall” or “veil” between realities except the barrier of perception, it is not hard to understand that for each stream of consciousness situated within its own chain of cause-and-effect relations, the “world” is that set of energies and interactions that fits within that chain, while all other possibilities and probabilities constitute the “Interworld.” Precisely because in the “world” the mind is bound to an organizing stream of causality, it perceives this “world” as something predictable and stable, whereas the Interval appears as a “heap” of probabilities, where it is impossible — from any single stream of consciousness — to discern any order: it sees countless images and events superimposed upon one another and has no way to determine to which causal line an energy belongs; therefore, the whole appears as utter chaos.

Accordingly, when the mind’s ties to its causal chains weaken — for example, in samadhi or postmortem — it finds itself in this multifaceted space, but, by the habit of creating order, it selects from it certain energies, “stitching” from them a relatively stable picture, vaguely resembling something familiar; this is how the “space of the Interval” is formed.

It is clear that from a cosmogonic point of view, this process occurs in reverse: the space of probabilities is primary and is originally homogeneous and undifferentiated (in this aspect, the Tradition calls it Olam ha-Tohu, the “World of the Abyss”); from this Abyss perceiving minds, “observers” of different levels, extract the energies suitable to them, creating the full set of manifested universes. As mentioned, the role of the “first” “observers” here belongs to the Archons; then the gods enter the process, and only after that — “ordinary” beings: humans and others.

It is important to understand that two kinds of perception:

• integrated, based on bodily perceptual experience, and
• labile, depending only on inner habits and mental tendencies,

are closely interrelated and not separated from each other. When the mind is “able” to integrate what it has perceived, to create from it a stable and internally coherent picture, it calls this picture a “world”; when more than one causal axis is present in what is perceived, we speak of perceiving the Interval.

Moreover, it is obvious that the Interval is a hyperspace, common to all universes and timelines: all manifested probabilities come from the Interval and dissolve into the Interval. Nevertheless, each separate causal stream passes through “its own” intermediate experience, since it has its own patterns, habits, and tendencies of “assembling” reality from potential energies.

Thus, the Interval is, in fact, the entire set of “alternative realities,” timelines, and Universes of different levels and materialities, “superimposed” upon one another. Since absolutely all possibilities and potencies that make up the Ocean of the Abyss are realized in various ways in manifested universes, we can say that the Interworld is, in reality, the totality of all possible alternative realities, which means that what is manifest for one mind may be intermediate for another, and vice versa.

Accordingly, the study of the Interval is not only an exploration of “fantastic” spaces and realities, not only a mapping of postmortem pathways; it is also (and to an even greater degree) the study of the entire multilayered, multifaceted multiverse, and the complex, nonlinear, and intertwining patterns of the manifestation and dissolution of worlds and timelines.

The inhabitants of interworld spaces are beings belonging to different worlds and streams of causality, united by unstable minds. Interaction with these beings trains the mind to look more widely and more holistically, perceiving reality as something far more complex than the familiar images of worlds.