The Shared Circuit

The Shared Circuit : The Metronome Of Creation 

 On frequency, free will, and the processing of everything.

September 2026

Contents

Preface

I. The Binary Mind

II. The Giant Metronome

III. Five Potentials of a Transaction

IV. Creation as the Processing of Everything

V. Earth, Sun, and the Bioelectric Body

VI. A Contested Meridian

VII. Acceptance, Forgiveness, Gratitude, and Faith

VIII. Saturn, Scalar Time, and the Slowest Member

IX. Anchors, Towers, and Necessary Collapse

X. From Separate Karmas to a Mixed World

XI. Gathering of the Tribes: Mask and Earth

XII. Pisces Contracting, Aquarius Overlapping

XIII. Two Intensities of the Same Hate

Closing

Index of Titles and Authors

Preface

The original point of these notes is simple, and large. Creation keeps time. It is a metronome. All creativity belongs to that beat, including the brain and the way a life is lived. Free will, where it exists, is not the power to invent a private physics. It is the power to level the frequency up or down: to take the next stroke at a higher charge, a lower one, or the same. That choice arrives disguised as ordinary life. Should I smile at the stranger on the street? The disguise is small. The trajectory is not.

What follows takes that claim and sets the earlier material around it: the binary synapse, the solar-terrestrial field, the contested meridian, the Christian sequence of inner work, Saturn as timekeeper, the mixing of group karma, the gathering of tribes, Pisces and Aquarius, and the two current wars. The domains are not the same thing. They rhyme. The metronome is what they rhyme in.

Where the sciences have something firm to say, they are used. Where the material is mythic, theological, or astrological, it is treated as a language of pattern rather than as a laboratory result. The aim is to keep the original insight intact while giving each part enough room to stand.

I. The Binary Mind

At the smallest scale that still feels like thought, the nervous system is already deciding. An action potential is all-or-none. Either the membrane reaches threshold and the spike travels, or it does not. The graded work happens before that point: incoming currents, inhibition, timing, context. The yes or the no is the last public act of a private sum.

That picture has grown more interesting, not less. Decision-making is not locked in a single executive chamber. In 2025 a collaboration mapping more than six hundred thousand neurons across two hundred and seventy-nine regions in the mouse showed choice-related activity distributed through the brain, including in areas once treated as motor rather than cognitive. The impending action is almost everywhere. Context is not decoration around a binary switch. Context is the field in which the switch is set.

There is a second layer. Neurons do not only talk by synapses. They generate electric fields, and those fields talk back. Earl Miller and Dimitris Pinotsis have argued that local field potentials do more than record what cells are doing; through ephaptic coupling they organise the underlying spikes. Johnjoe McFadden’s conscious electromagnetic information field theory goes further and places the seat of conscious will in the brain’s endogenous electromagnetic field, with two streams of action: a non-conscious stream insulated from field influence, and a voluntary stream visible to it. Tamlyn Hunt, writing on ephaptic effects, notes that field coordination can be vastly faster than spike-by-spike routing.

None of this proves that a person is a magnet with opinions. It does justify the original claim in a disciplined form. The brain is bioelectric. Choice, in its most reduced form, is threshold. What we choose depends on context, and context includes fields the neuron did not itself fire into being.

Even geomagnetism has begun to enter the decision literature as a possible modulator rather than a curiosity. A 2025 Frontiers in Neuroscience study reported that cancelling the ambient geomagnetic field hampered binary stone-selection decisions in Go, and that a specific radiofrequency range associated with magnetic resonance further attenuated the effect. The finding is early and should be read as such. It is enough to say that the old intuition — that the brain is not sealed against the planet’s field — is no longer only folklore.

II. The Giant Metronome

A metronome does one thing. It marks a pulse so that other things can happen in relation to it. The claim here is that creativity itself is that pulse, written at every scale: the action potential, the breath, the day, the solar rotation, the season, the Saturn return, the precessional age. Biology, thought, and experience are not separate theatres. Each is a series of the same process: a tick, a choice of level, a new position from which the next tick is met.

Frequency, in this vocabulary, is both a physical word and a moral one. Electromagnetically it is rate. Experientially it is the density at which a life will admit event, meaning, and response. To level up is to meet the next beat with more coherence than the last. To level down is to meet it with less. To stay is to repeat the charge. Free will is the narrow freedom inside the beat: not whether time continues, but at what amplitude one consents to continue.

The beat does not present itself as a beat. It presents itself through a complexity of disguises. The disguise is the ordinary question. Do I answer the message. Do I keep the grudge. Do I cross the road. Do I smile. Each disguise is a threshold of the kind already named in the synapse: yes, no, and a context that loaded the threshold before the person knew they were deciding. The metronome is simple. The costumes are not.

III. Five Potentials of a Transaction

Take the smallest public case. A person walking in the street considers smiling at a stranger. For the one who offers, the act changes trajectory: the nervous system has already committed to a level. For the one who receives or refuses, trajectory changes too, even if the change is only the size of a flinch or a warming. Nothing large has happened. Two paths have still been rewritten by a unit of recognition.

Eric Berne called such a unit a stroke, and the exchange a transaction. Strokes are how people know they exist in one another’s field. Complementary transactions can continue; crossed ones break the circuit; ulterior ones run two messages at once. Claude Steiner later described the economy of strokes: the rules a culture teaches about who may give warmth, who must hoard it, and why a cold stroke can be preferred to none. The smile on the pavement is already inside that economy.

The original notes list five potentials for any such exchange. Both parties may be elevated. One may be elevated while the other is not. Neither may be elevated. One may be elevated while the other is reduced. Both may be reduced. In still simpler terms the three states available to each party are up, down, and the same. Five named outcomes are enough to work with. They already exceed the cartoon in which a good deed has one good result.

Thomas Harris popularised the four life positions of transactional analysis, I am OK or not, you are OK or not, which sit underneath these moments as a standing bias. A person who is not OK will read a smile as threat, pity, or debt. A person who is OK can refuse a smile without being reduced by the refusal. The transaction does not invent the positions. It reveals them and then slightly moves them. Biology, thought, and lived experience are each, in this model, long chains of such moves. A life is not one decision. It is the running total of elevations and reductions that the disguises made possible.

IV. Creation as the Processing of Everything

The system that must hold all of these transactions is larger than any actor inside it. It is also larger than the machines built to imitate it. Even the best supercomputers cannot process everything. The original notes give that fact a purpose: the purpose of creation is to process everything. Not to finish the sum in a known lifetime, and not to spare anyone the cost of a single stroke, but to take every disguise, every yes and no, every elevation and reduction, and run them.

If that process is self-aware, we may call it God. If it is not self-aware, we may still call it God, though in that respect it is more calculator than person. The two names are not a trick. They mark a fork that theology has already walked. Classical theism prefers the person: will, speech, covenant, face. Spinoza’s God is closer to the calculator: nature doing what nature does, without remainder and without mood. Process thought, from Alfred North Whitehead to Charles Hartshorne, refuses the forced choice. God is dipolar: a primordial order that does not change, and a consequent nature that receives every actual occasion and is altered by it. Hartshorne’s word was panentheism: all things in God, God not exhausted by the things.

Whitehead’s Eastern Asiatic concept of God as an impersonal order to which the world conforms is the calculator spoken in another accent. His Semitic concept is the person. The metronome can wear either face. What the notes refuse is the idea that the processing is optional, or that a mind at street level is required to finish it. The smile is local. The processing is not. Faith, later in the essay, is trust that the processing is not malevolent even when a given transaction reduces someone. The calculator does not comfort. The person might. The work of acceptance is how a human being remains inside either picture without lying about what the last stroke cost.

V. Earth, Sun, and the Bioelectric Body

The Earth is a dynamo. The Sun is a variable star that throws plasma and magnetic structure at that dynamo. Where the solar wind meets the magnetosphere, the visible result at high latitudes is aurora: charged particles guided along field lines into the upper atmosphere. The planet behaves, in the first approximation the original notes used, as a bar magnet with polar entries. Where a body stands on that spectrum is not metaphysically decisive, but it is not electromagnetically empty either.

Heliobiology is the attempt to measure whether that weather reaches us. The record is mixed, modest, and not imaginary. R. W. Kay found, across a solar cycle in Scotland, that male hospital admissions for the depressed phase of manic-depressive illness ran more than a third higher in the second week after a geomagnetic storm than in matched quiet periods. Studies in Norway and among workers have associated higher geomagnetic activity with suppressed melatonin. A 2024 analysis from the Normative Aging Study linked increases in sunspot number and the Kp index with higher odds of a low Mini-Mental State Examination score. Reviews in 2026 still treat neurological and psychiatric associations as preliminary compared with the more reproducible cardiovascular and autonomic findings, and they are right to do so.

Michael Persinger spent decades arguing that weak, patterned magnetic fields and natural geomagnetic variation couple to temporal-lobe dynamics, mood, and unusual experience. With Mulligan and Hunter he replicated Azerbaijani observations that geomagnetic activity correlates with right-hemisphere electroencephalographic change, especially gamma and theta power over the right frontal lobe. The behavioural cluster historically attached to those conditions includes emotional lability, social confrontation, and unstable reconstruction of events. Persinger’s wider programme, including the so-called God Helmet, remains contested. The narrower claim, that space weather is not silent to the human nervous system, has enough independent company that it no longer needs his name to survive.

Two directions of influence were named in the original notes: that the Sun might override us, and that, in certain older schools, influence might also run the other way. The first direction now has a thin empirical literature. The second remains a metaphysical wager. McFadden and Persinger both, in different keys, treat brains as field objects inside a larger field. Billions of cerebrums immersed in one geomagnetic medium is a physical fact. Whether that fact ever becomes a circuit with traffic in both directions is not settled, and should not be written as if it were.

VI. A Contested Meridian

The original notes place a single fault line through the border between Ukraine and Russia and through Palestine and Israel, and call it the same longitude, electromagnetic, unstable because of the violence along it. Geography must be stated before the metaphor is allowed to work.

Jerusalem sits near thirty-five degrees east. Gaza is a little west of that. Donetsk sits near thirty-eight degrees east. The line is a band, not a razor. The two theatres are separated by more than a thousand miles of latitude. They do not share a geological fault. The Dead Sea Transform is a strike-slip system of the Levant. The Donbas belongs to a different tectonic story on the margin of the East European Craton. To say they are the same crack in the crust is to speak in image, not in plate tectonics.

The image is still doing work. Both conflicts sit in a narrow longitudinal corridor of the Old World where empire, monotheism, and the contest over who may name a land have been unusually dense for an unusually long time. Both have been used, carelessly and carefully, as mirrors for one another: Zelensky likening Russia to Hamas; others insisting that the occupying power in one case is Russia and in the other Israel; still others refusing the comparison altogether. Dmytro Galko has argued that Ukraine is neither Israel nor Palestine: one struggle is the revival of a scattered nation under threat of terror and siege, another is an anti-colonial defence against erasure, another is two nationalisms claiming one ground. David Finkel, writing from a different politics, notes the parallel denials of nationhood without making the struggles identical. Eugene Kontorovich has argued, from yet another side, that the legal logic used to keep Crimea Ukrainian is the logic that keeps the West Bank inside Israel’s inherited mandatory borders.

The point for this essay is not to referee those arguments. It is to notice what the original notes noticed: a repeating structure of hate along a similar meridian, one form acute and state-on-state, the other long, intimate, and difficult to unpick. Electromagnetic language here is analogical. Instability is real. The circuit is political and historical before it is magnetic. Treating the violence as if it were only a spark along a planetary bar magnet would insult the dead. Treating it as only local grievance would miss the way the two theatres now occupy the same nervous system of the world.

VII. Acceptance, Forgiveness, Gratitude, and Faith

Against that instability the original notes set a Christian sequence: acceptance, then forgiveness, then gratitude, proves faith. The order is psychologically sound even before it is theological.

Acceptance

Nothing that is denied can be forgiven. Acceptance here is not approval. It is the end of the argument with what has already occurred. In clinical language it resembles the first movement of grief and of trauma work: the event is real, it happened, the mind stops using unreality as a shield. In Christian language it is adjacent to confession, which is agreement with what is the case. One cannot let go of a thing whose existence one is still negotiating.

Forgiveness

Forgiveness is the process of letting go of the ownership the event has over the one who was harmed, or who harmed. In the New Testament it is not a mood. It is a cancellation of debt and a refusal to keep the ledger open as a form of identity. Matthew’s Lord’s Prayer binds the receiving of forgiveness to the giving of it. Ephesians asks that people forgive as they have been forgiven. The parable of the unforgiving servant makes the same hinge violent and comic at once.

A Christocentric account, as in Francois Möller’s reading, distinguishes God’s unconditional offer of forgiveness from its conditional application where repentance is the opening of the gift. The inner work described in the original notes is closer to the first half of that distinction: the injured party stops feeding the injury as a private government. Forgiveness does not require a verdict that the injury was small. It requires a verdict that the injury will not be allowed to remain the author of the future.

Gratitude

Gratitude is the relief that something of use was taken from the wreck, and that the pain of holding the wreck is no longer in charge. In Christian practice gratitude is often the sound that follows mercy: not a demand that one be glad the harm occurred, but the recognition that one is no longer only the harm. It is also, in a quieter key, the knowledge that the lesson cost what it cost and will not have to be purchased twice in the same coin if it is actually learned.

Faith

Faith, in the sense used here, is trust that God is good and that events keep a time that is not identical with our preference. It is not the claim that every atrocity was a secret kindness. It is the claim that history is not a closed accident, and that understanding may arrive after obedience rather than before it. Heidelberg’s definition of true faith holds together knowledge and confidence: not only that forgiveness exists, but that it exists for the one who is speaking. The original notes compress that into a harder sentence: it happened the way it happened because it was meant to, whether we like it or not. Read charitably, that sentence is about timing and limit, not about the moral quality of every actor.

The sequence matters. Acceptance without forgiveness is resignation with a clenched jaw. Forgiveness without gratitude is a bare legal act that never warms. Gratitude without faith is a private therapy that cannot survive the next blow. Faith without the three that precede it becomes a slogan used to skip the work.

VIII. Saturn, Scalar Time, and the Slowest Member

Mystics have long given Saturn the job of saying when. In Greek the figure is Kronos, later entangled, wrongly in etymology, lastingly in imagination, with Chronos, time itself. The sickle is harvest and castration in one tool: what has ripened is cut, and what would escape the cut is fed back into the father. Babylonian astronomy already called the planet the steady one. In Hellenistic and later astrology Saturn is duration, sequence, the price of form, the senex who will not let a thing happen before it can bear its own weight. James Hillman treated this not only as tyranny but as the structural principle without which the psyche has no bone.

The original notes add a complication that astrology sometimes names and physics uses differently: the relevant time is scalar, not only linear. Linear time is the public calendar in which events can be placed in a row. Scalar time, in the sense intended here, is intensity. A person or a group operating at a higher frequency, frequency being, in the notes, an electromagnetic measurement as well as a metaphor for readiness, will experience the same named interval as denser, quicker, more eventful. Things happen faster for them than for those still moving on a slower charge.

From that follows a hard social law. A group can advance only as fast as its slowest member. The sentence is familiar from marching, from convoys, from therapy groups, from families. It becomes less sentimental when rewritten in Saturn’s terms. The slowest member is not a nuisance attached to the group. The slowest member is the group’s timekeeper. Until that person accepts what must be accepted, the collective remains inside a Saturnian hold: structure without passage.

This is why the notes insist that somebody on the planet had to accept something before the rest could move, even those who felt ready. Readiness in the fast is not the same as ripeness in the whole. Saturn’s cruelty, in myth, is that he swallows the future to keep the present intact. Saturn’s use, in the same myth, is that nothing unripe is allowed to rule.

"Syncronicity is time streams converging." Deja Vu

IX. Anchors, Towers, and Necessary Collapse

The person who has not accepted becomes an anchor. An anchor is useful when a ship should not drift. It is lethal when the tide has already turned and the rest of the fleet is trying to leave the bay. If the others move anyway, the anchor comes to them in a Plutonian fashion: as death, and as the Tower.

In the tarot the Tower is the house raised on a false foundation and opened by a stroke from above. It is earthing in the literal sense. What was vertical without being true is returned to the ground. Pluto, in the modern astrological vocabulary that grew after its detection, is the planet of irreversible passage: the thing that cannot be bargained with, only undergone. Together they name a kind of transition that feels like catastrophe because the previous structure was already a delay dressed as a building.

The claim is severe and should stay severe. Not every collapse is sacred. Not every death is a teaching correctly delivered. The model only asks that we accept, inside it, that this pattern occurs. Groups that outrun their unassimilated member do not escape the member. They meet the member later as weather: breakdown, scandal, war, illness, the sudden unsuitability of a story that had been load-bearing. The grounding is brutal because the altitude was borrowed.

X. From Separate Karmas to a Mixed World

For centuries, human groups could study themselves in relative karmic quarantine. Peoples, orders, classes, and sects mixed less than they do now. One group could ripen on its own clock and remain stable while another remained inside an older lesson. Globalisation ends that privilege without asking permission.

Jonathan Walters urged scholars to stop treating karma as a purely private ledger and to recover sociokarma: shared action, institutional action, the life that a form takes on apart from any one participant. Chinese Buddhist sources speak of gongye and tongye, common and same karma. Contemporary seminars on collective karma now ask how the idea works for race, nation, ecology, and the more-than-human. The language is Buddhist in origin and global in use. Comprehension of the entanglement of groups is the same recognition in another dialect: there is no longer a clean room in which one public can finish its work unobserved by another.

Sociology describes the same fact without the Sanskrit. Jackie Smith and others have mapped how global integration produces synchrony among movements, backlash as well as solidarity, structural equivalence across regions that then express themselves in local idioms. Connection is not automatically communion. Couldry and Mejias have argued that connection itself can be a new enclosure, a data colonialism in which social life is mined. Entanglement, in other words, is morally unlabelled. It only means that no group’s unfinished business remains local.

The studies mentioned in the original notes are of several kinds: religious, sociological, and, in the writer’s own case, subcultural. What they share is the discovery that mixing is no longer optional. Karma, if the word is kept, is now a world weather.

XI. Gathering of the Tribes: Mask and Earth

The writer’s own study was the arc of twentieth-century subcultures toward what was called, near the century’s end, a gathering of the tribes. The phrase has a precise station in living memory. In January 1967 the Human Be-In in Golden Gate Park was billed as A Gathering of the Tribes. It tried to put in one meadow the political radicals and the psychedelic wanderers who had been living in adjacent rooms of the same city. Later Rainbow Gatherings, festival cultures, and millennial convergences repeated the wager: that scattered styles of refusal might recognise one another as kin.

Two temperaments ran through that history and did not cancel. One relied on consumerism to buy a mask, knowing the mask was disposable: fashion, scene, the purchasable identity that can be shed when the season turns. The other insisted on the raw, earthy, unmasked practicality of those who would not rent a face, back-to-the-land communes, punk’s dirt ethics, the refusal of costume as the last honesty. Guy Debord had already described a society that preferred images of life to life. Jean Baudrillard later described a world in which the copy no longer needed an original. Against both stood the older romantic claim that earth, labour, and an unadorned body were still a criterion.

The twenty-five years after the millennium did not choose between these two. They fused them. The digital mask became as ordinary as clothing. The hunger for unmediated ground became a market and a politics at once. Authenticity was sold; selling was accused of inauthenticity; both accusations were often correct. Galit Nimrod’s work on ageing hippies, and the long afterlife of places such as The Farm, show that the earthy pole did not vanish. It grew older inside a culture that had learned to package it. That fusion is very Aquarian, post-Piscean.

XII. Pisces Contracting, Aquarius Overlapping

Pisces, in the symbolic zoology of the ages, is two fish. One pulls inward: distillation, monastery, the single drop, the saved remnant, the one truth refined until it can be held in a cup. The other pulls outward: ocean, mission, dissolution, the flood that baptises and drowns with the same water. The original notes use that pair as a processing model. All the complicated multitasks of a life can be distilled into a singularity: one frequency, one acceptance, one smile or its refusal. Conversely, that singularity expands outward and colours every later choice, therefore every trajectory. Contraction is how the metronome is heard. Expansion is how the beat becomes a world. Christianity’s long age, in this reading, has always contained both motions; the cell and the crusade, the mystic and the mass.

Aquarius is not the simple replacement of that pair by a water-bearer with better manners. In the original notes it is the overlap of contraction and expansion at once, the two fish forced into one field so that everyone can see everyone else doing it. Ray Grasse has written of the present as a threshold between acts, full of hybrid forms in which Piscean institutions use Aquarian tools. Nicholas Campion has traced the Age of Aquarius as a modern millenarian story bound to precession and to counter-culture. Carl Jung, in Aion, gave the fish and the coming water-bearer a psychological dignity that popular astrology later thinned into optimism.

Dating the age is a famous mess. Some place the Aquarian beginning in the fifteenth century and treat modernity itself as the age. Some wait for the twenty-second century. Some split the difference and speak of a Pisces-Aquarius overlap lasting centuries. The original notes do not need a year. They need the phenomenology: global consciousness now watches the many communities in interaction. Everybody is mixing their karma in an unprecedented way. That sentence is accurate as sociology even if every horoscope in the room is wrong.

What looks like chaos on the surface is, in this model, the two Piscean motions happening in public and at the same time. Distillation into identity, nation, sect, brand, wound, proceeds in the same hour as expansion into planetary awareness. Aquarius is the awkward simultaneous broadcast of both.

XIII. Two Intensities of the Same Hate

The problems of the present are stimulated by the fault line, which creates aggressive tension. Comparison is then invited between the simpler Ukraine–Russia conflict, described as hate, and the longer, more insidious version of the same hate in Gaza.

Simpler cannot mean easier for those inside it. It means more legible to a distant onlooker. A recognised state invades a recognised state. Armies wear colours. The vocabulary of sovereignty, borders, and territorial integrity still roughly fits, even when propaganda tries to unmake a people. The hate is hot, kinetic, and, for much of the world, sortable into attack and defence.

The Gaza war, and the wider Israel–Palestine condition of which it is the acute fever, is the same structure run through a longer historical film. Two peoples, two sacred maps, refugees and return, occupation and terror, hostages and rubble, law and exception, each side in possession of a story in which it is the one who will be erased if it yields. Insidious here does not mean quieter. It means that hate has had more generations in which to enter ordinary life: the checkpoint, the rocket, the settlement, the tunnel, the child who inherits a file instead of a childhood. The violence is not only an event. It is an atmosphere.

To call them the same hate is a moral risk. It can flatten perpetrators and victims, or smuggle a preferred politics inside a metaphysics. Used strictly, the phrase means something narrower and more useful: both theatres organise identity around an enemy who must not be allowed to finish existing as themselves. That is the binary of the first section written in blood. Yes or no, us or them, threshold or silence. Context decides which way the spike runs. The context now includes the whole entangled world that can see both fires at once and is tempted, in its fatigue, to pick a mask rather than do the work named in section VII.

Closing

The essay began with a synapse and ends with a purpose. Creation keeps time. The beat is simple. The disguises are not. Free will is the levelling of frequency at each disguise. A smile on the street already contains five destinies. Biology, thought, and experience are chains of those destinies. Pisces shows how the chain can be distilled to one point and how that point floods the rest of the map. No machine yet built can process the whole of it. The processing of the whole is what the notes call the purpose of creation, and God is the name available whether that purpose has a face or only a function.

The rest of the argument is the same beat heard in other rooms. The brain is bioelectric; the planet is magnetic; the Sun is not silent; decision is threshold plus context. The meridian is a band of shared historical weather, not a single crack in the lithosphere. Acceptance, Forgiveness, Gratitude, and Faith remain a usable order of inner work: they are how a person changes frequency without pretending the last transaction did not happen. Saturn still names the pace at which a thing becomes real. Groups still travel at the speed of the one who has not yet accepted. Globalisation has mixed the ledgers. Subcultures that thought they were choosing mask or earth discovered they would have to live with both. Pisces still contracts and still floods. Aquarius is the broadcast of that contradiction.

If the model is held, the practical demand is not occult. It is the next disguise, met at a chosen level. Often that disguise is the unspectacular thing first: accept that what happened happened. Without that, the faster among us only tow an anchor into open water, and the Tower arrives on time.

Index of Titles and Authors

Works drawn on in the expansion of these sections, listed by author and title. No locations are given.

Alabdulgader, Abdullah, and colleagues. Long-Term Study of Heart Rate Variability Responses to Changes in the Solar and Geomagnetic Environment

Allahverdiyeva, A. A., and E. S. Babayev. Studies on the influence of geomagnetic disturbances on human brain activity

Baudrillard, Jean. Simulacra and Simulation

Berne, Eric. Transactional Analysis in Psychotherapy

Berne, Eric. Games People Play

Burch, James B., and colleagues. Geomagnetic activity and human melatonin metabolite excretion

Campion, Nicholas. The Shock of the New: The Origin of the Age of Aquarius and the 2012 Phenomenon

Chae, Kwon-Seok, and colleagues. Magnetic sense-dependent probabilistic decision-making in humans

Couldry, Nick, and Ulises A. Mejias. The Costs of Connection: How Data Is Colonizing Human Life and Appropriating It for Capitalism

Debord, Guy. The Society of the Spectacle

Finkel, David. From Ukraine to Palestine: The Poisons of Denialism

Galko, Dmytro. Why Ukraine Cannot Be Compared with Either Israel or Palestine

Grasse, Ray. Signs of the Times: Unlocking the Symbolic Language of World Events

Greene, Liz. Saturn: A New Look at an Old Devil

Harris, Thomas A.. I’m OK — You’re OK

Hartshorne, Charles, and William L. Reese. Philosophers Speak of God

Hillman, James. Senex and Puer

Hunt, Tamlyn. Consciousness Might Hide in Our Brain’s Electric Fields

International Brain Laboratory. A brain-wide map of neural activity during complex behaviour

Jung, C. G.. Aion: Researches into the Phenomenology of the Self

Kay, R. W.. Geomagnetic Storms: Association with Incidence of Depression as Measured by Hospital Admission

Kontorovich, Eugene. Crimea, International Law, and the West Bank

Liddie, Jarvis T., and colleagues. Associations between solar and geomagnetic activity and cognitive function in the Normative Aging Study

McFadden, Johnjoe. The Electromagnetic Will

McFadden, Johnjoe. Computing with Electromagnetic Fields Rather than Binary Digits

Miller, Earl K., and Dimitris A. Pinotsis. Electric fields help guide neural activity, even from moment to moment

Möller, Francois P.. Forgiveness: A Christocentric Perspective

Mulligan, Bryce P., Mathew D. Hunter, and Michael A. Persinger. Effects of Geomagnetic Activity and Atmospheric Power Variations on Quantitative Measures of Brain Activity

Nimrod, Galit. The Aging of Aquarius: The Hippies of the 60s in Their 60s and Beyond

Nordmann, Gregory C., and colleagues. A global screen for magnetically induced neuronal activity in the pigeon brain

Oken, Alan. Alan Oken’s Complete Astrology

Persinger, Michael A.. On the Possible Representation of the Electromagnetic Field of Life within the Geomagnetic Field

Ptolemy, Claudius. Tetrabiblos

Roszak, Theodore. The Making of a Counter Culture

Smith, Jackie, and colleagues. Globalization and Social Movements

Spinoza, Benedict de. Ethics

Steiner, Claude. The Stroke Economy

Talbott, David N.. The Saturn Myth

Ursin, F., and colleagues. The Sun–Earth–Health Connection: A Short Review of Potential Mechanisms and Implications

Walters, Jonathan S.. Communal Karma and Karmic Community in Theravāda Buddhist History

Weydahl, Andi, and colleagues. Geomagnetic activity influences the melatonin secretion at latitude 70 degrees N

Whitehead, Alfred North. Process and Reality

Whitehead, Alfred North. Religion in the Making

Waite, Arthur Edward. The Pictorial Key to the Tarot

Zellmann-Rohrer, Michael W.. Magic and Astrology: Towards a History of the Time-lords