For months I used words like awareness, intelligence of the universe, silence, presence, and the 1-Thing. These words were not wrong — they were the closest vocabulary available to describe something that has no name. Mystics, philosophers, and even Krishnamurti used these terms because they had no scientific framework to describe what they were pointing to.
But now that the complete brain–mind model is visible, something becomes clear:
all these words were describing a single phenomenon, and that phenomenon can now be named without mysticism, without metaphysics, and without spiritual language.
There is a pre-geometric field beneath spacetime, beneath matter, beneath the brain–mind, and beneath the appearance of consciousness. It is not inside us; we exist inside it. It does not arise from the brain; the brain arises within it. It does not change with experience; experience changes within it. It is not located anywhere; everything is located in it.
This is the same field that collapses into spacetime geometry, just as it collapses into mind geometry. It is the same field that generates the brain–mind’s collapse–emergence cycle, the same field that holds the GAP, the NOW, and the entire 4D reconstruction of the moment. It is the field on which every modulation rides: thought, emotion, identity, perception, even suffering.
Everything we previously called consciousness turns out to be nothing more than the modulation of this pre-geometric field by the brain–mind. Everything we called awareness is the field in its quiet, unmodulated state. Everything we called the intelligence of the universe is simply how the field behaves when not distorted by curvature. What mystics felt as “oneness,” what Krishnamurti called “the immeasurable,” what physics hints at beneath spacetime — all of it is the same reality.
Science has already begun moving toward this idea:
in loop quantum gravity, in emergent spacetime theories, in vacuum energy models, in holographic principles, and in pre-geometric formulations where spacetime is secondary, not primary. But none of these frameworks have yet described how this field appears inside the human system, how it collapses into subjective experience, or how curvature inside the brain–mind produces the observer and psychological suffering.
The brain–mind model completes that picture. It shows that the brain is not producing consciousness, but shaping the way the pre-geometric field appears locally. It shows that suffering is curvature inside the field, just as gravity is curvature of spacetime. It shows that the collapse and emergence at the NOW is a smaller version of the collapse and emergence that forms spacetime itself. It shows that identity, memory, and time are all re-assembled modulations of the same underlying field.
So now we can drop the mystical language — not because it was wrong, but because we have something more exact. We can drop “awareness,” “intelligence,” “presence,” “emptiness,” and “the 1-Thing,” and say clearly:
There is a pre-geometric field from which everything emerges.
Spacetime emerges from it.
Matter emerges from it.
The body–brain–mind emerges from it.
Consciousness emerges from it.
The observer emerges from it.
Time emerges from it.
And they all return into it.
What we previously described as the inner world and the outer universe now meet in a single scientific structure. Mysticism dissolves. The field remains.
What this means for us is simple: human experience is not created inside the brain; it is shaped from the pre-geometric field by the brain–mind system. The field is primary. We are secondary organisations of it. Our perception, our identity, and even our sense of time are just local modulations of a deeper physical substrate that underlies both the universe and the self.
This reframes human experience. It means that clarity is not a psychological achievement but a physical condition: the brain–mind loses curvature, and the field shows itself with less distortion. Suffering is not a moral or emotional failure; it is a curvature event in the field shaped by interference, memory and tension. Insight is not mystical; it is the temporary reduction of curvature that lets the deeper field express itself cleanly. Even the feeling of self is just a stabilised pattern inside the same substrate.
This gives human beings a different form of agency. We cannot ‘control’ the field, but we can understand how the brain introduces curvature into it and how that curvature shapes experience. When curvature drops, perception becomes direct. When curvature thickens, the observer grows heavy. When the field is undistorted, experience is naturally coherent. These are not spiritual truths; they are consequences of how the pre-geometric field generates the mind.
In this sense, transformation is not mystical at all. It is physical. It is the brain–mind returning to a state where the field can be expressed with less distortion. The self becomes lighter. Time becomes clearer. Thought becomes less reactive. And experience becomes a more accurate reflection of the field we arise from.
In the end, the pre-geometric field gives us a single framework for both the universe and the self. It shows that spacetime and the brain–mind are variations of the same underlying process, shaped by the same physics of emergence and curvature. What we experience as clarity, confusion, identity, insight, suffering, or freedom are simply different configurations of this deeper field. Nothing mystical needs to be added; nothing personal needs to be removed. The field is primary, and we are its temporary expressions. Understanding this is enough to bring the brain–mind into alignment with the reality it arises from.