Abstract
The question of the "physical characteristics" of the Divine (Allah) constitutes one of the most intellectually demanding and historically contentious intersections of Islamic theology (Kalam), scriptural exegesis (Tafsir), and the philosophy of religion. While the Quranic axiom "There is nothing like unto Him" (Laysa ka mithlihi shay, 42:11) establishes a foundation of absolute transcendence (Tanzih), the sacred texts simultaneously abound with references to what appear to be somatic attributes: Hands (Yad), Face (Wajh), Eyes (Ayn), Shin (Saq), and Foot (Qadam). This report provides a comprehensive, multi-disciplinary examination of these attributes. It synthesizes classical theological methodologies—ranging from the textualist affirmation of the Athari school to the metaphorical interpretations of the Ash'aris and the rationalist negation of the Mu'tazila—with contemporary insights from the Cognitive Science of Religion (CSR), Neurotheology, and Theoretical Physics. By bridging the gap between medieval scholasticism and modern empirical research, this analysis illuminates how the human mind conceptualizes, processes, and interacts with the notion of a Divine Form that is at once descriptively vivid and ontologically elusive.
Part I: The Theological Problem of Divine Embodiment
The central tension in Islamic theology regarding God's nature lies in the reconciliation of two distinct types of scriptural verses: the Muhkamat (clear, foundational verses) which assert God's absolute dissimilarity to creation, and the Mutashabihat (ambiguous or allegorical verses) which ascribe to Him distinct physical features. This tension is not merely linguistic but strikes at the heart of the ontological definition of God. If God has a "Hand," does He have a body? If He has no body, how can He interact with the physical world?
1.1 The Axiom of Dissimilarity (Tanzih)
The starting point for all Islamic discourse on the Divine nature is the concept of Mukhalafa lil-hawadith (difference from created things). The Quranic negation of likeness is absolute. Surah Al-Ikhlas declares, "And there is none co-equal or comparable unto Him". This fundamental tenet implies that whatever crosses the human mind regarding the form of God, God is different from that. Classical scholars like Al-Qurtubi and Al-Ghazali emphasized that God is not a "body" (Jism) in the physical sense—He occupies no space, has no dimensions (length, width, depth), and is not subject to the laws of physics or time.
However, the challenge arises when the same text that negates likeness affirms specific attributes. The question then becomes: Are these "physical" terms meant to be understood ontologically (as real parts of the Divine Essence) or philologically (as metaphors for abstract qualities)?
1.2 The Spectrum of Interpretation
The history of Islamic thought offers three primary methodologies for resolving this tension, each with profound implications for how the "physicality" of God is understood.
1.2.1 The Mu'tazila: Rationalist Negation
The Mu'tazila school, prioritizing the absolute Oneness (Tawhid) of God, argued that attributing distinct eternal characteristics (like "Knowledge" or "Power," let alone "Hands" or "Face") to God would necessitate a multiplicity of eternal entities, bordering on polytheism (Shirk). Consequently, they interpreted all anthropomorphic references as strict metaphors. For the Mu'tazila, the "Hand" is purely power; the "Face" is purely the Essence; the "Eye" is purely knowledge. They denied the possibility of Ru'yat Allah (seeing God) even in the afterlife, arguing that vision requires the object to be in a specific direction and possess color and form—attributes of physical bodies, which God lacks.
1.2.2 The Ash'ari and Maturidi: Contextual Hermeneutics (Ta'wil)
The dominant schools of Sunni orthodoxy, the Ash'aris and Maturidis, sought a middle path. They affirmed the eternal Names and Attributes of God but refused to understand the "physical" attributes literally if doing so implied corporealism (Tajsim). They employed two methods:
Tafwid (Relegation): Affirming the text (e.g., "God has a Hand") while explicitly denying knowledge of its modality (Kayf) or meaning, leaving the reality to God. They would say, "I believe in the Hand, but I do not know what it is, only that it is not a limb.".
Ta'wil (Figurative Interpretation): When the literal meaning suggests imperfection (like a physical limb), the term is interpreted according to valid Arabic linguistic usage. Thus, "Hand" becomes "Power" or "Favor," and "Face" becomes "Existence" or "Pleasure".
1.2.3 The Athari (Salafi): Affirmation without Modality (Ithbat bila Kayf)
The Athari school, following Ahmad ibn Hanbal and later championed by Ibn Taymiyya, rejects both the negation of the Mu'tazila and the metaphorical interpretation of the Ash'aris. They argue that if God described Himself with a Hand, He possesses a real Hand, but it is a "Hand like no other," befitting His majesty. It is not a limb of flesh, bone, and blood, but it is also not merely a metaphor for power. It is an ontological attribute of the Essence. This stance relies on the formula: The meaning is known (in the language), the 'how' is unknown, and belief in it is obligatory.
Part II: The Scriptural Anatomy – A Detailed Exegesis
To understand the "physical" characteristics of the Divine in Islam, one must dissect the specific terms used in the Quran and Sunnah, examining their contexts and the theological debates surrounding them.
2.1 The Hand (Yad) and the Right Hand (Yameen)
The attribute of the "Hand" is perhaps the most contested. It appears in the singular (Yad), the dual (Yadayn), and the plural (Aydi).
The Dual Hands of Creation: In Surah Sad (38:75), Allah rebukes Iblis: "What prevented you from prostrating to that which I created with My Two Hands?".
Athari View: The use of the dual form (Yadayn) is crucial. If "Hand" meant "Power" (Qudra), the dual would be redundant or confusing, as God's Power is one. The explicit mention of two hands implies a special, direct creation of Adam, distinguishing him from other creations brought into being by the command "Be" (Kun). Ibn Taymiyya argues that the specificity of "Two Hands" negates the possibility of it being a metaphor for general power.
Ash'ari View: The dual form is a stylistic device for emphasis or represents the dual attributes of Majesty (Jalal) and Beauty (Jamal). Al-Ghazali argues that interpreting this as a physical contact between God and clay creates the problem of Mumassa (touching), which implies physical bodies occupying adjacent spaces.
The Right Hand and the Folded Heavens: Surah Az-Zumar (39:67) states: "They have not estimated Allah with His true estimation, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand."
Scientific/Cosmological Implication: This verse is often cited in discussions of divine magnitude. The imagery suggests a scale where the entire observable universe is negligible compared to the Divine capacity.
Hadith of the Two Right Hands: A narration in Sahih Muslim states, "Both of His Hands are Right Hands," signifying that God lacks the weakness or sinister connotation associated with the "left" hand in human cultures. This reinforces the idea that while the term "Hand" is used, the limitations of biological asymmetry do not apply.
2.2 The Face (Wajh)
The "Face" is referenced to denote the permanence and directionality of the Divine.
Eternity vs. Entropy: Surah Ar-Rahman (55:26-27) contrasts the destruction of the cosmos with the permanence of the Divine: "Everyone upon the earth will perish, And there will remain the Face of your Lord, Owner of Majesty and Honor.". * Interpretation: Here, "Face" is universally understood to mean the Divine Essence or Self. However, the choice of the word "Face" (Wajh) is significant because, in human interaction, the face is the primary locus of identity and recognition.
The Beatific Vision: The theological debate on "Seeing God" (Ru'yat Allah) revolves around the Face. The Quran says, "Some faces, that Day, will be radiant, looking at their Lord" (75:22-23).
Ash'ari vs. Mu'tazila: The Mu'tazila argue that "looking at" (nazar ila) implies spatial orientation (the observer is here, God is there), which makes God a physical object. They interpret it as "waiting for." The Ash'aris affirm the vision but argue it will happen bila kayf—without direction, distance, or the physics of light rays reflecting off a surface. It is a special kind of perception created by God in the believer.
Neurotheological Perspective: If the Prophet saw God "with his heart" (as Ibn Abbas states regarding the Miraj), this suggests a form of perception that bypasses the optical machinery of the eye (retina, optic nerve) and occurs directly in the consciousness—a concept paralleled in modern neuroscience where visual experiences (like dreams or hallucinations) can occur without external sensory input.
2.3 The Eyes (Ayn)
References to "Eyes" denote divine surveillance, protection, and knowledge.
The plural "Eyes": "Float under Our Eyes" (54:14).
The Anti-Christ (Dajjal) Distinction: In a rigorous Hadith, the Prophet Muhammad warns of the Dajjal, stating, "He is one-eyed, and your Lord is not one-eyed".
Implication: This negation is a cornerstone of the Athari argument. They argue: If "Eye" merely meant "Knowledge," the comparison to the Dajjal would be nonsensical (the Dajjal is not "one-knowledged"). The specific negation of a physical defect (blindness in one eye) implies that God possesses the attribute of "Eyes" in a perfect, real manner, distinct from the Dajjal's deformed physical eye.
2.4 The Shin (Saq)
The attribute of the "Shin" appears in a terrifying eschatological context.
The Verse of Severity: Surah Al-Qalam (68:42): "The Day the shin shall be laid bare (yukshafu 'an saq) and they shall be called to prostrate themselves, but they shall not be able to do so.".
Philological Debate:
Linguistic View (Ibn Abbas/Ash'ari): In classical Arabic, "uncovering the shin" is an idiom for war or a calamitous event (women would hitch up their dresses, revealing their shins, to run from danger). Thus, the verse refers to the horror of Judgment Day, not a limb of God. * Hadithic View (Athari): A Hadith in Bukhari and Muslim explicitly links this verse to God's action: "Our Lord will reveal His Shin, and every believing male and female will prostrate to Him.".
The Hypocrites' Backs: The narrative describes a physical test: Believers prostrate, but hypocrites—who prayed in the world only for show—find their backs turning into a single rigid plate (tabaqan wahidan), unable to bend. This physical inability is a direct punishment for their spiritual rigidity in life.
2.5 The Foot (Qadam / Rijl)
The attribute of the "Foot" is found in the Sunnah regarding the physics of Hell.
The Satiation of Hell: Hell is portrayed as a beast that is insatiable, constantly asking "Are there any more?" The Hadith states: "The Lord of Glory puts His Foot over it, and it folds in upon itself saying 'Qati! Qati!' (Enough! Enough!).".
The Golden Gate of Interpretation:
Literalist (Athari): God places a real Foot onto Hell to physically subdue it. This demonstrates dominance.
Metaphorical (Ash'ari): Qadam can mean "Precedent" or "Those sent forth." Meaning, God sends a final group of sinners (a "foot" of people, like a "head" of cattle) into Hell, filling it. Alternatively, it represents the "placing of subjugation" (Wad' al-Qahr), silencing Hell's demand.
Spatial Paradox: If God places a foot in Hell, does that mean part of God is in a created place of punishment? Atharis respond with Bila Kayf—God is distinct from His creation, and His Foot being "over" or "on" Hell does not imply containment or suffering.
Table 1: Summary of Physical Attributes and Hermeneutical Divergences
Attribute
Source Text
Linguistic Meaning
Athari Interpretation
Ash'ari/Maturidi Interpretation
Mu'tazila Interpretation
Hand (Yad)
Q 38:75, 48:10
Forearm/Palm; Power; Favor
Real Attribute of Essence; "Two Hands" creates Adam.
Power (Qudra); Favor (Ni'ma). Dual = Emphasis.
Metaphor for Divine Action/Power.
Face (Wajh)
Q 55:27
Visage; Direction; Self
Real Attribute of Essence; Object of Vision.
The Divine Essence Itself; Existence.
Essence (Dhat).
Eye (Ayn)
Q 54:14
Organ of Sight; Spring; Spy
Real Attributes (Two Eyes); Negation of one-eyed defect.
Protection; Care; Knowledge (Basar).
Knowledge/Awareness.
Shin (Saq)
Q 68:42
Lower leg; Stalk
Real Attribute revealed on Judgment Day to test faith.
Idiom for "Calamity" or "Severity" of the Day.
Metaphor for extreme hardship.
Foot (Qadam)
Hadith (Bukhari)
Foot; Precedent; Step
Real Foot placed on Hell to subdue it.
A group of people (Muqaddim); Subjugation.
Metaphor for compulsion.
Fingers (Asabi')
Hadith (Muslim)
Digits
Real Fingers; Hearts are between them.
Control/Power over hearts.
Metaphor for ease of control.
Part III: The "Image" of God: Anthropomorphism or Theomorphism?
A specific Hadith serves as the fulcrum for the entire debate on divine physical characteristics: "Allah created Adam in His image" (Khalaqa Allahu Adama 'ala suratihi). This statement forces a confrontation between the biological form of humans and the ontological form of God.
3.1 The Pronominal Controversy
The theological interpretation hinges entirely on the antecedent of the pronoun "His" (hi in suratihi).
3.1.1 The Pronoun Refers to Allah
This is the apparent meaning favored by many Athari scholars. It suggests that Adam was created possessing attributes that God also possesses: Life, Knowledge, Will, Hearing, Sight, Speaking.
The Meaning of "Image" (Surah): Scholars like Ibn Baz argue that this does not imply Tamthil (equality). Just as the Kaaba is "The House of Allah," implying honor, Adam is created in the "Image of Allah" implying a unique set of attributes. Adam has a face, God has a Face; Adam hears, God Hears. The names are the same, but the reality is distinct.
The "Face" Prohibition: The context of the Hadith—"Do not strike the face, for Allah created Adam in His image"—reinforces this. Striking the human face is an affront to God because the human face bears a reflection (however faint) of the Divine attributes.
3.1.2 The Pronoun Refers to Adam
Some scholars, seeking to avoid anthropomorphism, argue the pronoun refers to Adam himself.
Interpretation: "Allah created Adam in his (Adam's) image." Meaning, Adam was created directly in his final human form, without passing through the stages of fetal development (sperm, clot, embryo) that other humans undergo. He was created complete.
3.1.3 The Pronoun Refers to a Third Party
A minority view suggests the Prophet was passing by a man beating another man, and said, "Do not strike his face, for Allah created Adam in his (the beaten man's) image." This emphasizes the universal dignity of the human form, linking every human back to the arch-progenitor Adam.
3.2 The Stature of Adam: 60 Cubits
Connected to the "Image" is the Hadith in Bukhari describing Adam's physical dimensions: "Allah created Adam, making him 60 cubits (approx. 27-30 meters) tall.".
Evolutionary Conflict: This text presents a conflict with modern biological anthropology, which shows no fossil record of 90-foot humans.
Theological Resolution:
Miraculous Creation: Adam was a unique creation, and humanity has "shrunk" over time (as the Hadith continues: "Creation has continued to decrease until now").
Celestial Form: Some interpret this height as Adam's form in Paradise, not necessarily his dimensions on Earth after the Fall.
Implication for Divine Image: If Adam was 60 cubits and created in "God's Image," does this imply God is of immense size? Theologians unanimously reject attributing spatial dimensions (height/width) to God. The "Image" refers to the arrangement of attributes (hearing, seeing, willing), not the dimensions of the form.
Part IV: Cognitive Science of Religion – How the Brain Builds God
Moving from theology to science, the Cognitive Science of Religion (CSR) investigates the mental machinery that processes these theological concepts. Why does the "Hand of God" resonate so deeply with the human mind, while "Divine Undifferentiated Essence" feels abstract and distant?
4.1 The "Born Believer" and Innate Dualism
Research by Olivera Petrovich (Oxford) and Justin Barrett challenges the notion that God is a learned cultural concept. Their studies on children suggest an innate "Intuitive Theism."
Petrovich's Findings: In studies with Japanese and British children, Petrovich found that children spontaneously attribute natural objects (like animals or mountains) to a "Creator," distinguishing them from artifacts made by humans. Crucially, children were less anthropomorphic than expected. They easily accepted that this Creator does not eat, sleep, or die, distinguishing the Creator's nature from human nature. This aligns with the Islamic concept of Fitra (natural disposition)—an innate, unlearned recognition of a transcendent Creator.
4.2 Theological Correctness vs. Natural Cognition
While children may have an intuitive grasp of a non-biological Creator, the adult mind exhibits a phenomenon known as "Theological Incorrectness."
The Heiphetz & Barrett Studies: Research shows a split between what believers say and how they think in real-time.
Explicit Theology: When asked, Muslims, Christians, and Jews describe God as omniscient, omnipresent, and non-physical.
Implicit Processing: When asked to process narratives (e.g., "God listened to Ahmad's prayer and then helped Fatima"), the brain unconsciously defaults to an anthropomorphic "person-template." The brain assumes God takes time to listen, moves attention from A to B, and has serial psychological states.
Cognitive Anchors: The anthropomorphic descriptions in the Quran (Hand, Face, Sitting) may serve as necessary "cognitive anchors." The human mind, evolved to interact with physical agents, needs these "physical" metaphors to simulate a relationship with the Divine. A God without a "Face" is cognitively slippery; a God with a "Face" engages the brain's fusiform face area and social cognition circuits, making the relationship feel real.
4.3 Minimally Counter-Intuitive (MCI) Concepts
Pascal Boyer's theory of MCI concepts explains why the Islamic description of God is so successful memetically.
The Theory: Concepts that are mostly intuitive but have one or two violations of physics (e.g., a "Hand" [intuitive] that "Folds the Heavens" [counter-intuitive]) are more memorable than concepts that are fully intuitive (a man) or fully abstract (a quantum field). The "physical" attributes of Allah in scripture fit this "Goldilocks zone" of cognitive transmissibility—they use familiar biological terms to convey transcendent power.
Part V: Neurotheology – The Biological Experience of the Unseen
If the mind uses anthropomorphic templates to think about God, what happens in the brain when a believer experiences God during Islamic practices like Salah (prayer) or Dhikr (remembrance)?
5.1 The Neural Correlates of Khushu (Deep Devotion)
Khushu is the state of profound reverence and presence of heart required in Salah. Neuroimaging studies on prayer offer insights into this state.
Frontal Lobe Activation: Intense focus during prayer activates the Prefrontal Cortex (PFC), the center of executive function, attention, and will. This correlates with the theological requirement of Niyyah (intention) and sustained focus.
Parietal Lobe Deafferentation: The Posterior Superior Parietal Lobe (PSPL) is responsible for spatial orientation—mapping the body in 3D space and distinguishing "self" from "not-self." Research by Andrew Newberg shows that during deep spiritual states (like Dhikr or Sufi meditation), activity in the PSPL decreases dramatically.
The Biological "Tawhid": When the PSPL goes quiet, the brain loses the ability to distinguish the boundary of the self. This results in a subjective experience of "absolute oneness," "dissolution of the self," or "union with the Divine." Theologically, this mirrors the Sufi concept of Fana (annihilation of the self in God).
5.2 The Heart-Brain Axis and Spiritual Perception
Islamic texts identify the Qalb (Heart) as the organ of spiritual sight ("For surely it is not the eyes that are blind, but the hearts..." 22:46).
Scientific Correlation: Modern neurocardiology identifies the "intrinsic cardiac nervous system"—a complex network of neurons in the heart. The heart sends extensive signals to the brain (via the vagus nerve) that influence the amygdala (emotion) and the neocortex (reason).
Physiological Coherence: During states of gratitude and devotion (key components of Salah), the heart rhythm becomes highly coherent (sine-wave-like). This "heart coherence" facilitates cortical function. The "softening of the skin and hearts" mentioned in Surah Az-Zumar (39:23) may correspond to this physiological shift from sympathetic (fight/flight) to parasympathetic (rest/digest) dominance, mediated by the vagus nerve.
Part VI: Physics, Metaphysics, and the Nature of Existence
While CSR and Neuroscience map the perception of God, Theoretical Physics offers metaphors for the ontology of a non-material Reality. How can something be "Real" without being "Material"?
6.1 The Verse of Light: Photons vs. Divine Nur
Surah An-Nur (24:35) states: "Allah is the Light of the heavens and the earth."
The Physics of Light: Light (electromagnetic radiation) occupies a unique status in physics.
Timelessness: For a photon traveling at the speed of light (c), time dilation is infinite. A photon experiences no passage of time between emission and absorption. It is "eternal" in its own frame.
Duality: Light behaves as both a particle (localized) and a wave (omnipresent probability).
Theological Synthesis: While theologians reject identifying God with physical photons (Pantheism), the properties of light serve as the closest physical approximation to Divine attributes. Light reveals all things but cannot be grasped; it is the speed limit of causality; it sustains life. Ibn Sina and Ghazali interpreted Nur as "Necessary Existence" (Wajib al-Wujud)—that which exists by itself and brings others into existence.
6.2 Higher Dimensions and Omnipresence
Classical theology posits God is "Above the Throne" (Istiwa) yet "With you wherever you are" (Ma'iyya). This paradox of Transcendence vs. Immanence is difficult to resolve in 3D space.
Dimensional Analogy: In String Theory and M-Theory, the universe consists of 10 or 11 dimensions.
The Flatland Metaphor: A 3D being interacting with a 2D world (Flatland) can see inside every 2D house and touch every 2D being simultaneously without being "inside" the 2D plane. The 3D being is "above" the 2D world (transcendent) but "closer" to the 2D beings than they are to each other (immanent).
Theological Application: This offers a coherent model for Divine Omnipresence. God's "Throne" or "Highestness" could be conceptualized as existence in a higher dimensional bulk that encompasses the 3D/4D spacetime manifold. This allows for absolute control and proximity without physical admixture (Hulul).
6.3 "It from Bit": The Informational Universe
Physicist John Wheeler proposed "It from Bit"—that the fundamental stuff of the universe is not matter, but information (bits).
The Logos/Kalima: This aligns with the Abrahamic theology of Creation by Word (Kun / Logos). The universe is the physical manifestation of Divine Information/Speech.
Quantum Observation: The Copenhagen Interpretation suggests reality exists as a probability wave until "observed." Theologically, the universe requires a "Necessary Observer" (Al-Shahid) to collapse the wave function of existence and sustain reality. Without the constant "Observation" (Knowledge) of God, the universe would dissolve back into non-existence ('Adm). This mirrors the Ash'ari theory of Continuous Creation (Tajdid al-Khalq)—that God recreates the universe at every instant.
Part VII: Comparative Theological Perspectives
To fully grasp the uniqueness of the Islamic stance on Divine attributes, it is instructive to compare it with Judeo-Christian and Philosophical perspectives.
7.1 Maimonides and the Via Negativa
Jewish philosopher Maimonides (Rambam), influenced by Islamic philosophers like Al-Farabi, championed a strict Negative Theology (Apophaticism). He argued we can only say what God is not.
Comparison: This mirrors the Mu'tazila position closely. However, mainstream Sunni Islam (Athari/Ash'ari) generally rejects pure apophaticism, arguing that while God is unlike creation, He has positive attributes (He is Knowing, not just "not ignorant"). The affirmation of the "Face" and "Hand" in Islam is more robust and literal (even if bila kayf) than in Maimonidean Judaism.
7.2 The Christian Incarnation vs. Islamic Tajalli
Christianity accepts the "Image of God" culminating in the physical Incarnation of Christ. God takes on biological form.
Islamic Contrast: Islam vehemently rejects Incarnation (Hulul). God does not become matter. Instead, Islam speaks of Tajalli (Manifestation/Theophany). The "Light" or "Shin" revealed on Judgment Day is a Tajalli of the Divine, not a transformation of the Essence into biology. The "Hand" is an eternal attribute, not a biological limb like the hand of Jesus.
Conclusion: The Reality of the Unseen
The investigation into the "physical characteristics" of Allah reveals a sophisticated interplay between text, mind, and reality.
Theological Reality: The attributes of Hand, Face, Shin, and Foot are affirmed in Islamic scripture as ontological realities, not merely poetic flourishes. However, their "physicality" is categorically defined as Not-Like-Creation (Laysa ka mithlihi shay). They are "physical" only in the sense that they are Real and functional, not that they are material or biological.
Cognitive Necessity: The human mind, evolved to detect agents and intentions, utilizes these anthropomorphic descriptions as "interface icons." They allow the finite human brain to interact with the Infinite. The "Hand of God" is a user-interface for the mind to grasp the concept of Divine Power, preventing the deity from becoming a sterile abstraction.
Scientific Compatibility: Modern physics and neuroscience have dismantled the rigid 19th-century materialism that made "spirit" seem impossible. The concepts of higher dimensions, information-based reality, and the non-local nature of quantum mechanics provide a fertile conceptual ground where the "Physicality of the Divine" can be understood not as flesh and bone, but as the fundamental, informational, and dimensional bedrock of existence itself.
Ultimately, the "physical" description of God in Islam serves a paradoxical function: it uses the language of the known (limbs) to point towards the Unknown, anchoring the believer's heart in a relationship with a Being who is vividly present yet utterly transcendent.
Table 2: Synthesis of Perspectives on Divine "Physicality"
Perspective
Definition of "Physical"
Status of Divine Attributes
Key Mechanism
Athari Theology
Real, substantial, but unknowable modality (Bila Kayf).
Literal Truths (Haqiqah).
Submission to Text (Taslim).
Ash'ari Theology
Material composition (Jism).
Metaphorical or Transcendent.
Linguistic Interpretation (Ta'wil).
Cognitive Science
Anthropomorphic mental template.
Cognitive Anchors / MCI Concepts.
HADD & Theory of Mind.
Neurotheology
Neural activation patterns.
Experiential State (Hal).
Parietal Deafferentation.
Modern Physics
Matter/Energy in Space-Time.
Information / Higher Dimensionality.
Quantum Information / Dimensionality.
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