Explains the ancient principle of "As above, so below," as it relates to cosmic structure: the archetypal patterns present on the highest levels of reality and consciousness can be found reflected in the behaviors of lower levels, including the laws of physics; so that "metaphor is the language of Nature."

The principle of "As above, so below" is explored/applied as it relates to the time and space dilations of Einstein's special relativity.

Develops a model of the basic behavior of literal spatially-extended spheres of consciousness, and of matter of all degrees of subtlety being rhythmically re-created in the same mechanism—of creation having the structure of a "cosmic motion picture show," and of the ideal point at the center of one's sphere of consciousness being the gateway between relative creation and transcendent Spirit, a contention which is backed by numerous detailed quotes from mystical sources.

Explores the question of objective good and evil, as they relate to the expansion and contraction of consciousness, respectively.

Discusses the existence of partial freedom of choice, and of will, being granted via conscious identification with the point at the center of one's sphere of consciousness, and thus being increased in higher states of consciousness, where one has a greater degree of that identification, in accord with the model developed in Chapter III.

Explains the nature of the inwardly-heard sound of Om—the "sound of One Hand clapping" or "Word/Name of God"—as it relates to the structure of the cosmos.

Discusses how physical holograms are made, and their structural similarity to the interaction of spatially-extended spheres of consciousness with their background Absolute, or Source and Ground of all states of consciousness. This is then related to David Bohm's idea of creation being a cosmic "holomovement" or holomovie.

Considers the dichotomy of reason and feeling/emotion, and their relation to the act of conceptualization. Summarizes the traditional wisdom regarding the attributes and functions of each of the seven cerebrospinal chakras, their associated subtle bodies/auras, and their relation to human psychology.

Explains the meaning of numerous mythological and religious symbolisms from cultures around the world, by relating them in precise ways to the many detailed levels of structure of the human aura.

Considers the structure of the level of the Self or the "Clear Light of the Void," as a reality underlying that of our spheres of consciousness, with reference to basic principles of modern chaos theory.

The widespread idea that human conceptualization is the basis of duality and maya, rather than being merely an instance of a general principle of duality, is deeply challenged. Likewise with the common but pre-rational notion that "fragmentation" arises merely from the conceptualization of an otherwise-seamless sensory gestalt. Detailed practical examples of human self-destructiveness are given to demonstrate that sociological and environmental problems, as well as the mind/body split, do not arise merely from "too much reasoning" or linear thinking.

The accepted but limited ideas regarding the nature of paradox and its relation to the "mutually-exclusive opposites" of human conceptualization are explored, with reference to the fact that the "cosmic motion picture" structure of reality and consciousness inherently incorporates a detailed, mathematically-expressible resolution of the "point/infinity" duality. This opens the question, answered in the affirmative, as to whether mathematics is more than just a creation of the human mind.

The potential of meditation and spiritual/kundalini awakenings to effect psychological changes in the individual is discussed, and an analysis of many of the problems which regularly come up in spiritual communities is presented, based on the author's own experience in those settings—i.e., of how, in practice, "neurotics who begin meditating will generally simply become more relaxed neurotics." Finally, the psychological basis for the over-emphasis on emotionalism, and denigration of rational thought, prevalent in contemporary writings is analyzed.

The structures and model of consciousness developed throughout the book are summarized.

General conclusions regarding the value of meditation are drawn, and roughly seventy-five well-known historical individuals from the arts and sciences who have either had mystical experiences themselves, or at least endorsed the mystical perspective, are given, along with brief quotations to demonstrate their support.