Infinity is the foundational cosmological framework of the Wheel of Heaven corpus. It holds that the cosmos is infinite along three mutually reinforcing dimensions: infinite in spatial extent (no boundary, no edge, no center), infinite in temporal extent (no beginning, no end), and infinite in hierarchical scale (no smallest scale, no largest scale). Its source warrant is the Yahweh-delivered passages in The Book Which Tells the Truth (1974) and Extra-Terrestrials Took Me to Their Planet (1975), developed through the Outro Section II of timeline.epub. Within it, Fractal Cosmology is the spatial dimension, the \nMass Effect\n the temporal-scaling dimension, the Cosmic Chain the causal-cosmic-civilizational dimension, and the Four Levels the ethical-practical correlate.
\nThe framework is structurally distinct from mainstream Big Bang cosmology, which holds the universe finite in age (about 13.8 billion years), finite in observable extent (the cosmic horizon), and homogeneous-and-isotropic at large scales (the cosmological principle). Infinity rejects each: the cosmos is infinite in age (the Big Bang being at most the start of our observable region, not of being itself), infinite in extent (the cosmic horizon bounding our observation, not being itself), and fractal-hierarchical-self-similar rather than homogeneous, each scale revealing further structure rather than smoothing into uniformity. It is therefore not a refinement of mainstream cosmology but a structurally different position.
\nThat content carries across domains. Cosmologically, it recasts the standard questions of Big Bang cosmology — what preceded the Big Bang? what lies beyond the observable universe? what is the smallest scale? — as questions whose presuppositions do not match the cosmos, structurally like asking \"what is north of the North Pole?\": well-formed but referentially empty. Theologically, it rejects the personal deity who exists \"somewhere\" and intervenes \"from somewhere\"; in an infinite cosmos with no center and no boundary, no location can be that deity's locus. Ethically, it grounds the Four Levels of consideration — every situation weighed against four distinct levels: the Infinite, the Elohim, human society, and the individual self.
\nThe reading is source-grounded. The Raëlian material articulates infinity explicitly across the \"Mankind: A Disease of the Universe\" passage in The Book Which Tells the Truth, the \"Neither God nor Soul\" section of Extra-Terrestrials Took Me to Their Planet (1975), and the \"Who Created the Creator of the Creators?\" FAQ in Let's Welcome the Extra-terrestrials (1979). The three-dimensional articulation and its integration with the Fractal Cosmology, Mass Effect, Cosmic Chain, and Four Levels entries is corpus development beyond what the source directly provides, though anchored in it — a status of source-grounding with corpus systematic extension.
\nThe framework carries several designations across the source material and the corpus.
\n\"Infinity\" is the corpus's principal designation, from the Latin infinitas (without end, without limit) — the negative prefix in- plus the noun finis (end, limit, boundary). The term has long service in mathematics, philosophy, and theology, each with its own technical articulations. It aligns with the Raëlian source's French l'Infini (the Infinite), which the English editions render as Infinity or the Infinite.
\n\"The Infinite\" (l'Infini; the Infinite in English) is the source's substantive designation. The definite article marks the framework as a coherent cosmological structure rather than an abstract category. The Four Levels framework uses the Infinite for its first and most foundational level. The corpus uses the Infinite in operational contexts — the Four Levels, reference to the cosmic structure as a unified object — and Infinity in conceptual-framework contexts.
\nSeveral other designations operate:
\nThe source uses several phrasings:
\nThe corpus uses each designation where it is clearest, with Infinity registering the framework's foundational status as the precondition within which the other entries operate as dimensions.
\nAs a cosmological-philosophical position, Infinity overlaps with several mainstream-scholarly positions while extending beyond what science and philosophy have established.
\nMainstream mathematics has developed infinity over several centuries.
\nPotential vs. actual infinity. Aristotle distinguished potential infinity (an unending process extendable indefinitely) from actual infinity (a completed totality of infinitely many elements), and held that only potential infinity is legitimate, actual infinity being incoherent — the dominant view through most of the medieval and early modern periods.
\nCantorian transfinite hierarchy. Georg Cantor's work in the 1870s–1880s established set theory's framework for actual infinity, showing that infinite sets can have different sizes (cardinalities):
\nThe hierarchy continues indefinitely through successively larger infinities.
\nSet-theoretic paradoxes. Russell's paradox (1901) — \"the set of all sets that do not contain themselves\" — showed naive set theory to be inconsistent, prompting axiomatic set theory (ZFC and alternatives); Burali-Forti's paradox, Cantor's paradox, and others exposed further problems in the foundations.
\nHilbert's hotel. David Hilbert's thought experiment (1924) illustrates actual infinity: a hotel with infinitely many rooms, all occupied, still accommodates any finite number of new guests by shifting occupants to higher-numbered rooms, and even countably infinite new guests by moving them to even-numbered rooms — infinite sets behaving unlike finite ones.
\nIntuitionist vs. classical infinity. The intuitionist tradition (Brouwer, Heyting, others) rejects actual infinity for potential infinity, treating statements about actual infinity as meaningless or as referring only to the constructive-finite procedures that generate the objects; the classical tradition (Hilbert, Bourbaki, the mainstream) accepts it as foundational. The two produce different theories, with some theorems valid in one but not the other.
\nInfinity overlaps mathematical infinity but is categorically distinct from it: it operates at the physical-cosmological level, not the mathematical-set-theoretic level, making a claim about the structure of the cosmos rather than about cardinality. The Cantorian hierarchy is one articulation of infinity within the framework, but the framework's content extends well beyond the mathematical dimension.
\nMainstream cosmology has worked on infinity across several positions.
\nThe classical Newtonian framework. Newtonian cosmology assumed a universe infinite in space (no boundary, edge, or center) and in time (no beginning or end, indefinite past and future) — the mainstream position from about 1687 (Newton's Principia) to about 1920.
\nOlbers's paradox. Heinrich Wilhelm Olbers's paradox (1823, on earlier formulations) troubled the infinite-static universe: with stars distributed roughly uniformly through an infinite, static, eternal cosmos, every line of sight should meet a star and the night sky should blaze — yet it is dark. Different frameworks resolve it differently: Big Bang through finite age, fractal cosmology through hierarchical structure, intergalactic absorption in part.
\nSteady-state cosmology. Steady-state cosmology (Hoyle, Bondi, Gold, 1948) proposed an infinite-eternal universe with continuous matter creation holding density constant across cosmological time. Observations across the 1960s–1970s refuted it — the cosmic microwave background, the redshift-distance relation, primordial nucleosynthesis.
\nBig Bang cosmology. Since about 1965 the mainstream has been Big Bang cosmology, holding the universe:
\nInfinity diverges structurally: it rejects the finite age, treats the cosmic horizon as the boundary of our observation rather than of being itself, and rejects the cosmological principle for fractal-hierarchical-self-similar structure (see Fractal Cosmology).
\nModern multiverse proposals. Contemporary proposals include eternal inflation (Linde, Vilenkin, others), the string-theory landscape (Susskind, others), many-worlds quantum mechanics (Everett interpretation), and cyclic cosmologies (Penrose's conformal cyclic model, Steinhardt-Turok). Infinity is distinct from each: its structure is hierarchical-self-similar rather than parallel-multi-universe (see Fractal Cosmology).
\nThe contested cosmological principle. The cosmological principle (homogeneity-and-isotropy at large scales) is the mainstream assumption Infinity rejects. It has been contested by Pietronero, Coleman-Pietronero, Baryshev, Nottale, and others, and whether galaxy-distribution data at the largest scales is fractal or transitions to homogeneity-and-isotropy remains debated.
\nMainstream philosophy has worked on infinity across several traditions.
\nAristotelian potential vs. actual infinity. Aristotle's view that only potential infinity is legitimate, with actual infinity incoherent, was foundational through most of the medieval and early modern periods. His argument: actual infinity would require completing an infinite process, impossible by definition; only potential infinity — an unending, indefinitely extendable process — is genuinely conceivable.
\nKantian antinomies. Immanuel Kant's Critique of Pure Reason (1781, 1787) treated the antinomies of pure reason, including those over the world's infinity in space and time: equally compelling arguments support both the thesis (the world has a beginning in time and a limit in space) and the antithesis (it has neither), each refuting the other, which places the question beyond the legitimate scope of pure reason. Kant's resolution: the world-in-itself has neither finite nor infinite extent in the sense at issue; the question is ill-posed for the world-in-itself, though well-posed for phenomena within experience.
\nThe continental-tradition treatments. Hegel, Husserl, Heidegger, and others in the continental tradition treated infinity in distinct frameworks: Hegel's \"true infinite\" versus \"bad infinite\"; Husserl's phenomenology of horizon and infinite open-endedness; Heidegger's engagement with finitude and the question of being.
\nAnalytic-tradition treatments. The analytic tradition has worked on infinity through philosophy of mathematics (Frege, Russell, Quine, others), philosophy of cosmology (Earman, Norton, others), and metaphysics, generally toward set-theoretic articulations complementing the mathematical scholarship.
\nInfinity partly overlaps these treatments but articulates its own position, drawing on the traditions while extending through the cosmological-civilizational content the source articulates.
\nMainstream theology has worked on infinity and the divine across many traditions; the detailed treatment is in Comparative observations below. Infinity is structurally distinct from these but has points of contact: it rejects the supernatural-deity framework that conflates infinity with a personal deity, while paralleling the apophatic-mystical, pantheist, and panentheist traditions that approach infinity as cosmic-impersonal.
\nThe framework's primary sources are the Yahweh-delivered passages across the Raëlian books, with supporting material through the corpus.
\nThe first passage establishing the framework is in The Book Which Tells the Truth (1974), the chapter \"Mankind: A Disease of the Universe\":
\n\n\n\"Progress continues, and our own research continues for the purpose of understanding and relating to the large being of whom we are a part, and on whose atoms we are parasites. These atoms are the planets and the stars.\"
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\n\n\"In fact, we have been able to discover that intelligent living beings in the infinitely small live on particles that are planets and suns to them. They ask the same questions as ourselves.\"
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\n\n\"Humanity is a disease inside this gigantic being, and the planets and stars are its atoms. Also this same gigantic being is in its turn a parasite on other greater atoms. In both directions, it is infinite. But the important thing is to make sure that the disease, which is humanity, continues to exist and never dies.\"
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The passage establishes several components:
\n1. The infinite hierarchical structure. \"In both directions, it is infinite.\" The cosmos extends infinitely upward and downward, with intelligent civilizations distributed across the hierarchy.
\n2. The \"disease\" framing. The \"humanity is a disease\" formulation is anti-anthropocentric, not pessimistic. It registers humanity — and intelligent civilizations generally, the Elohim included at their scale — as a small phenomenon within the cosmos, like a microscopic organism within a much larger one. This is what the First Level of the Four Levels framework states: \"Our life means nothing when compared with the Infinite.\" It is a matter of scale-perspective, not a value judgment.
\n3. The continuity-imperative. \"The important thing is to make sure that the disease, which is humanity, continues to exist and never dies.\" Despite humanity's small cosmic position, the continuity of human civilization — and of intelligent civilizations generally — matters within the cosmic-creative cycle (see Cosmic Chain).
\n4. The Elohim's parallel position. \"This same gigantic being is in its turn a parasite on other greater atoms.\" The Elohim occupy a scale within the infinite hierarchy, small within their own larger beings. The same cosmological situation applies to humans and to the Elohim alike.
\nFurther passages appear in Extra-Terrestrials Took Me to Their Planet (1975), in the \"Neither God nor Soul\" section.
\nThe infinite-hierarchy passage. The bidirectional infinite content (see Fractal Cosmology and Mass Effect):
\n\n\n\"You also know that we have discovered that there is organized, intelligent life on the level of the infinitely small, quite certainly as evolved as we are and comparable to what we are ourselves. We have been able to prove this.\"
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\n\n\"From there, we have discovered that the stars and planets are the atoms of a gigantic being, which itself certainly contemplates other stars with curiosity...\"
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\n\n\"You must fully understand that everything is in everything. At this moment in an atom of your arm, millions of worlds are being born and others are dying...\"
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The \"no center, no boundary\" passage. The cosmological-theological consequence:
\n\n\n\"No argument aiming to support the existence of any type of god or soul can be sustained when we glimpse, however briefly, at the infinite nature of the universe. No heaven could exist in any particular place because, since the universe is infinite, it cannot have a center.\"
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An infinite cosmos has no center — center is defined against a bounded region, and with no findable boundary no location can be central. So no location can house a personal supernatural deity, and that theological framework becomes impossible under Infinity.
\nThe \"nothing is lost, nothing is created\" passage. The temporal-infinite content:
\n\n\n\"With regard to the origin of life on Earth, some people might say: 'Your explanation doesn't change a thing, since you cannot say what there was at the very beginning.'\"
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\n\n\"This is a foolish comment, which proves that the person who makes it has no awareness of infinity, which exists in time as well as in space. There is neither a beginning nor an end to matter, since 'nothing is lost, nothing is created, everything is transformed,' as you have already heard it said. Only the form of matter can change according to the wishes of those who have reached a scientific level, which allows them to accomplish this.\"
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\n\n\"It is the same for the infinite levels of life. That is what the second part of our emblem represents. The Star of David, which is composed of two intertwined triangles, means 'as above, so below.' With the swastika, which signifies that everything is cyclic, in the middle of a six-pointed star, you have our emblem, which contains all the wisdom in the world. You can also find the two symbols together in ancient writings like the Bardo Thodol or Tibetan Book of the Dead, and in many other writings as well.\"
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The passage sets out the eternal-conservation-of-matter principle, the absence of beginning or end, and the eternal continuation of cosmic structure across time, and ties the framework to the Raëlian symbol — the Star of David for the spatial \"as above, so below,\" the swastika for the temporal cyclic content.
\nThe creator-recursion content appears in Let's Welcome the Extra-terrestrials (1979), the \"Who Created the Creator of the Creators?\" FAQ section:
\n\n\n\"The Infinite in space is easier for man to understand than the Infinite in time.\"
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\n\n\"Once we have attained sufficient open-mindedness, we can understand that in space the Earth is but a particle of the atom of the atoms of the hand of a gigantic being, who contemplates a starlit sky which composes the hand, the stomach or the foot of a being even more gigantic, who finds himself under a sky, etc., etc., ad infinitum. The same process applies for the infinitely small.\"
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\n\n\"Infinity in time becomes more difficult for Man to understand because Man is born one day, he lives a certain number of years and dies, but he would like everything in the universe to be limited in time as he is. For the man who is not awakened, the idea that anything in the universe could be eternal is unbearable, even if this were the universe itself.\"
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\n\n\"Everything is eternal, be it in the form of matter or energy, and we ourselves are composed of eternal matter.\"
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\n\n\"The Elohim were created by people from another planet, who had been created by other people coming from another planet, and so on to Infinity.\"
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\n\n\"It is as foolish to search for the beginning of the universe in time as it is to search for the beginning of space.\"
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The passage establishes:
\n1. The differential difficulty of conceiving infinity in space vs. time. Humans find spatial infinity easier to conceive than temporal, because a lifespan anchors the temporal dimension in a way nothing anchors the spatial. The difficulty is psychological, not metaphysical: both are equally real features of the cosmos.
\n2. The eternal-matter principle. \"Everything is eternal, be it in the form of matter or energy, and we ourselves are composed of eternal matter.\" The eternal conservation of matter parallels the conservation-of-energy principle in mainstream physics, extended to cosmic time-scales without limit.
\n3. The infinite recursion of creators. \"The Elohim were created by people from another planet, who had been created by other people coming from another planet, and so on to Infinity.\" This is the Cosmic Chain (see Cosmic Chain).
\n4. The structural symmetry of spatial and temporal infinity. \"It is as foolish to search for the beginning of the universe in time as it is to search for the beginning of space.\" The two dimensions are symmetric, both extending indefinitely without findable beginning or end.
\nSeveral passages establish the Four Levels as the ethical-practical correlate of Infinity. The principal one is in the \"Humanity\" section of Extra-Terrestrials Took Me to Their Planet:
\n\n\n\"In every situation, we must always consider things in regard to four levels:\n— In relation to infinity;\n— In relation to the Elohim, our parents and creators;\n— In relation to human society;\n— And finally, in relation to the individual.\"
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\n\n\"The most important level is that relating to infinity, for it is in relation to this level that all things must be judged - but always with one constant factor: love. This means taking others into account, who must be given love, because we must live in harmony with infinity, and to do this we must live in harmony with others, because they are a part of infinity as well.\"
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It establishes four levels of consideration — the Infinite (nothing we do matters cosmically; the cosmos is \"infinitely indifferent,\" which frees us from cosmic responsibility), the Elohim (our creators, to whom our actions matter as children's do to parents), human society (the collective we participate in), and the individual self (personal meaning-making) — treated in full below under The Four Levels as ethical correlate.
\nInfinity sits within the wider Raëlian material:
\nInfinity is the foundational cosmological precondition within which all of these operate.
\nInfinity runs along three mutually reinforcing dimensions.
\nThe cosmos extends indefinitely in space. There is no boundary — any scale proposed as the largest sits within a larger one, and the observable-universe boundary (set by the speed of light and the time since whatever local event let us begin observing) bounds our observation, not being itself. There is no center: \"Since the universe is infinite, it cannot have a center\" — center is defined against a bounded region, and with no findable boundary no location qualifies. There is no edge separating the cosmos from any external region; it is the structure within which everything exists, extending in every direction without findable termination. Within this dimension the Fractal Cosmology framework's spatial-self-similar structure operates (see Fractal Cosmology).
\nThe cosmos extends indefinitely in time. There is no beginning — any era proposed as the first is preceded by earlier ones, and the Big Bang (about 13.8 billion years before the present) is at most the beginning of our observable region, not of being itself. There is no end: proposed future scenarios — heat death, big crunch, big rip, others — are at most the future of our observable region, not the end of being. Matter is eternally conserved — \"Nothing is lost, nothing is created, everything is transformed\" — matter and energy eternal, only their forms changing; the structure continues in both past and future without findable termination. Within this dimension the Mass Effect framework's time-scaling content operates (see Mass Effect), as does the Cosmic Chain's creator-recursion content (see Cosmic Chain).
\nThe cosmos extends indefinitely in scale. There is no smallest scale: the atoms of our bodies contain, on the source's claim, intelligent beings whose worlds we cannot perceive, whose atoms contain smaller beings still, without termination. There is no largest scale: the Earth is a particle of an atom of an atom of the hand of a gigantic being, itself one figure in a vastly larger world containing yet more gigantic beings, without termination. The same process runs upward and downward — no privileged scale, no asymmetry — symmetric across the infinite hierarchy, framing both the Fractal Cosmology framework's spatial-self-similar content and the Mass Effect framework's time-scaling content.
\nThe three dimensions work as a unified framework, not as independent properties. Space and time are symmetric, both extending without findable beginning or end — \"It is as foolish to search for the beginning of the universe in time as it is to search for the beginning of space\" — and the hierarchical structure operates across all spatial and temporal extent, the same at every cosmic moment and location. None is privileged or reducible to the others; each is a real feature of the cosmos. This integrated three-dimensional infinity is the framework within which Fractal Cosmology, Mass Effect, Cosmic Chain, and Four Levels operate.
\nInfinity carries cosmological consequences across several domains.
\nThe reframing of cosmic-origin questions. \"What was there before the Big Bang?\" and \"what initiated the cosmos?\" rest on a presupposition the cosmos does not meet. There is no cosmic origin to find; the cosmos has always existed and always will, our observable region being one phase within the infinite structure.
\nThe reframing of cosmic-boundary questions. \"What lies beyond the observable universe?\" and \"what is the spatial extent of the cosmos?\" fare the same. There is no cosmic boundary; the observable universe bounds our observation, not being itself.
\nThe reframing of fundamental-physics questions. \"What is the smallest scale of physical organization?\" and \"what are the fundamental particles?\" have provisional, not absolute, answers. The currently \"fundamental\" particles (quarks, leptons, gauge bosons, the Higgs boson) are fundamental from our vantage; deeper investigation presumably reveals further sub-structure without end.
\nThe reframing of cosmic-uniqueness questions. \"Is humanity unique in the cosmos?\" and \"are we the only intelligent civilization?\" have a clear answer: no. Intelligent civilizations exist at every scale of the infinite hierarchy; ours is one of countless such civilizations, which deflates the traditional anthropocentric claims about humanity's cosmic significance.
\nInfinity carries theological consequences the source articulates explicitly.
\nThe rejection of conventional supernatural deity. \"No argument aiming to support the existence of any type of god or soul can be sustained when we glimpse, however briefly, at the infinite nature of the universe. No heaven could exist in any particular place because, since the universe is infinite, it cannot have a center.\" No location can be a personal deity's locus in an infinite cosmos with no center and no boundary.
\nThe two senses of \"God\" within the framework. The source's distinction:
\n\n\n\"It all depends on what we mean by the word God. If we are thinking of Infinity, then yes, but only in part... If we mean by 'God' a being having power over us, not at all, because there is no such 'God'.\"
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If \"God\" means infinity itself — the cosmic structure containing all scales, beings, and events — it exists in that cosmic-impersonal sense, which the pantheist and panentheist traditions parallel; if \"God\" means a personal being who has power over us, no such God exists.
\nThe \"infinitely indifferent\" cosmos. \"The Infinite is omnipresent, and we are a part of it as it is a part of us. But it has no power over us, and it is 'infinitely' indifferent to our decisions or our behavior.\" Not hostile but non-attentive — unaware of events at our scale as we are unaware of events on the atoms of our hands.
\nThe Elohim as not-divine. \"If by 'God' one means a personal being who created us and who cares about us, then there are such beings — the Elohim, our specific creators, who do indeed care about us in the concrete sense the corpus has been describing — but these beings are not God in the traditional theological sense. They are advanced beings of our own kind, themselves created by other beings, themselves operating within the larger infinite cosmos that contains them and us together.\" They are creators in the operational sense — they designed and produced our biological lineage — but finite beings within the infinite cosmos, subject to the same structure.
\nInfinity's ethical correlate is the Four Levels, the source's practical-ethical orientation:
\nLevel 1: The Infinite. \"Our life means nothing when compared with the Infinite.\" Our lives are vanishingly insignificant within the cosmos, which gives cosmic perspective: we are not responsible for the cosmos and it does not depend on us, so we can act at our own scale without cosmic responsibility crushing the possibility of action.
\nLevel 2: The Elohim. \"Our life is very important, because we are their children, and we must show them that we are proud of having been privileged enough to have been created in their image.\" Relational accountability: our actions matter because they matter to the beings who made us and who watch what we do — not cosmic significance, which dissolved at Level 1.
\nLevel 3: Human society. \"In relation to human society, our life is equally very important, because we are the result of a long list of survivors who have escaped the epidemics and wars which have made us the offspring of a long natural selection. We owe it to ourselves to participate actively in the plan that will allow humanity to reach the Golden Age, which it greatly deserves and which it is about to enter. We are the cells of this huge being that is Humanity.\" Collective purpose: our actions help or hinder the human story our ancestors built and our descendants inherit.
\nLevel 4: The individual self. \"Finally, in relation to our own self, our life has only the importance that we give it.\" Personal meaning-making: the cosmos imposes no meaning, so we choose what ours mean.
\nThe integrated framework. The four levels function together as a structured framework for ethical orientation, not as four competing frameworks. Living well requires holding all four at once:
\nThe Four Levels is the practical-ethical orientation Infinity grounds. Each level is treated in the dedicated Four Levels entry when written; the Infinity entry establishes the foundational cosmological framework within which they operate.
\nThe source registers love as the constant across all four levels: \"The most important level is that relating to infinity, for it is in relation to this level that all things must be judged - but always with one constant factor: love.\" Love is the integrative principle connecting the levels:
\nLove is the ethical content Infinity grounds at all four levels at once — the practical orientation fitted to the infinite-cosmological structure.
\nInfinity is the foundational cosmological framework across the corpus.
\nFractal Cosmology is Infinity's spatial dimension; its spatial-self-similar content is treated in the Fractal Cosmology entry.
\nMass Effect is Infinity's temporal-scaling dimension; its time-scaling content is treated in the Mass Effect entry.
\nCosmic Chain is Infinity's causal-cosmic-civilizational dimension — the indefinitely extended sequence of created-and-creating civilizations, treated in the Cosmic Chain entry.
\nCosmic Competition operates within Infinity, its evaluation processes running across cosmological scales; see the Cosmic Competition entry.
\nFour Levels is Infinity's ethical-practical correlate, treated in the Four Levels entry when written.
\nThe Raëlian Symbol of Infinity (the Star of David with central swastika or galaxy-spiral) represents the framework — the Star of David for the spatial \"as above, so below,\" the swastika or galaxy-spiral for the temporal cyclic-eternal content.
\nInfinity is the cosmological context within which the precessional-age developments unfold; each age is treated in its own entry.
\nInfinity bears on the corpus's theological-philosophical content, especially the rejection of the conventional supernatural-deity framework, for which its structure supplies the cosmological warrant.
\nBig Bang cosmology rests on assumptions Infinity rejects: finite age (approximately 13.8 billion years), finite observable extent (the cosmic horizon), and homogeneity-and-isotropy at large scales (the cosmological principle). The relationship is structural divergence with points of contact:
\nMathematical infinity is one articulation within the framework, operating at the set-theoretic level (the Cantorian transfinite hierarchy, various cardinalities); the framework's content extends beyond it to the physical-cosmological.
\nFractal Cosmology is Infinity's spatial dimension, addressing the cosmos's spatial-self-similar structure across scales.
\nMass Effect is Infinity's temporal-scaling dimension, addressing the time-scaling relationship across mass-or-scale.
\nCosmic Chain is Infinity's causal-cosmic-civilizational dimension, addressing the indefinitely extended sequence of created-and-creating civilizations across cosmic time.
\nThe supernatural-deity framework conflates \"God\" with infinity — positing a personal deity who is infinite (omniscient, omnipotent, omnipresent, eternal), exists \"somewhere\" in the cosmos, and intervenes \"from somewhere\" in human affairs. Infinity rejects the conflation: it is a cosmic-impersonal structure, not a personal deity; \"infinitely indifferent\" to human decisions rather than personally attentive; without power over us in any traditional theological sense. The two are structurally distinct positions despite occasional surface conflation in popular usage.
\nMultiverse proposals (eternal inflation, the string-theory landscape, many-worlds quantum mechanics, cyclic cosmologies) are structurally different frameworks; the comparison is treated in the Fractal Cosmology entry. Infinity's structure — infinite-hierarchical-self-similar across three mutually reinforcing dimensions — is categorically distinct from theirs.
\nBeyond the treatment above: Aristotle's restriction to potential infinity dominated until the late nineteenth century. Georg Cantor's diagonal argument (1870s–1880s) showed the real numbers uncountably infinite while the natural numbers are only countably infinite, and he developed the transfinite ordinal and cardinal hierarchies; his continuum hypothesis was shown consistent with ZFC by Kurt Gödel (1940) and independent of it by Paul Cohen (1963). Among the paradoxes, Russell's (1901) showed naive set theory inconsistent, the Burali-Forti paradox (1897) concerns the ordinal of all ordinals, and Cantor's paradox the cardinality of all cardinals — prompting axiomatic set theory. David Hilbert's hotel (1924) also illustrates the Galileo paradox, that the even numbers are equinumerous with all the natural numbers. The intuitionists Brouwer, Heyting, Bishop rejected actual infinity, where the classical mainstream (Hilbert, Bourbaki) accepts it. The framework itself operates at the physical-cosmological rather than the set-theoretic level; whether its cosmological infinity corresponds to particular Cantorian cardinalities is an open question the corpus does not resolve.
\nBeyond the treatment above: the classical Newtonian infinite-static universe faced gravitational instability as well as Olbers's paradox; steady-state cosmology (Hoyle, Bondi, Gold) ran from 1948 to 1965; and Big Bang cosmology (Lemaître, Gamow, Penzias-Wilson, others) became mainstream from about 1965, its finite age, finite observable extent, and undecidable extent beyond the observable universe structurally distinct from Infinity's hierarchical-self-similar structure. The contested cosmological principle has been challenged by Pietronero, Coleman-Pietronero, Baryshev, Nottale, and others; the fractal-cosmology debates are treated in the Fractal Cosmology entry.
\nBeyond the treatment above, G. W. F. Hegel's Science of Logic (1812–1816) set the \"true infinite\" (the self-relating absolute) against the \"bad infinite\" (the indefinitely-repeating finite), which the framework reads as not directly mapping onto its cosmological content. Contemporary continental work — Meillassoux's speculative realism, Harman's object-oriented ontology, others — has treated cosmic infinity in distinct frameworks.
\nJean Sendy, in Ces dieux qui firent le ciel et la terre (1969) and L'ère du Verseau (1970), develops complementary content on infinity:
\nCosmic-civilizational infinity. Sendy treats the cosmos as holding intelligent civilizations at multiple scales, his Galaxiens framework operating within the infinite cosmic structure.
\nThe Gamow logarithmic-scale anchor. Sendy draws on George Gamow's scientific-popularization device placing humans roughly midway between the atom and the Sun on a logarithmic scale of physical magnitudes. The detailed treatment lives in the Fractal Cosmology entry.
\nThe space-heterogeneity content. Sendy treats space as heterogeneous rather than homogeneous, with cosmological implications. The detailed treatment lives in the Fractal Cosmology entry.
\nThe framework overlaps Sendy's position and extends it.
\nMauro Biglino and Paul Anthony Wallis have engaged the framework little. Their work on the Hebrew Bible and the alliance-mediated history is structurally compatible with it, but neither engages its distinctive cosmological content directly.
\nInfinity aligns with mainstream mathematical infinity technically while operating at the physical-cosmological level; is distinct from Big Bang cosmology while accepting its observations within their empirical domain; aligns with the contested-cosmological-principle scholarship and with the Kantian, Hegelian, phenomenological, and analytic traditions, extending beyond them through its cosmological-civilizational content; and aligns with Sendy on cosmic-civilizational infinity and the Gamow logarithmic-scale anchor.
\nInfinity parallels cosmic-infinity content in cultural-religious traditions worldwide.
\nThe Hindu tradition develops cosmic infinity through the Brahman/Atman framework.
\nBrahman as infinite cosmic-impersonal reality. The Vedic and Vedantic tradition treats Brahman as the infinite cosmic-impersonal reality that pervades and constitutes all existence — neti neti (\"not this, not this\"), beyond all predicates and descriptions. It parallels Infinity's cosmic-impersonal content.
\nAtman as identical with Brahman. The Upanishadic teaching tat tvam asi (\"that thou art\") and aham brahmāsmi (\"I am Brahman\") identifies the individual atman with the cosmic Brahman — parallel to Infinity's \"we are part of infinity, and infinity is part of us.\"
\nThe Brahmanda nested universes. The Hindu cosmology of countless brahmandas (cosmic eggs), each a complete universe, parallels Infinity's hierarchical-cosmic content (see Fractal Cosmology).
\nThe source's \"those who think of 'God' as Infinity, as most oriental religions teach, are right\" passage explicitly identifies the Hindu content with the framework's cosmic-impersonal content.
\nThe Buddhist tradition develops cosmic emptiness and infinity.
\nŚūnyatā (emptiness) articulates the absence of inherent self-existence in any phenomenon — the Buddhist form of the cosmic-impersonal foundational reality Infinity articulates through different content. The Madhyamaka school (Nāgārjuna, Candrakīrti, others) developed it across the second–eighth centuries CE.
\nBuddhist cosmic infinity. Buddhist cosmology holds infinite cosmic time (the kalpa cosmology of vast cyclic time scales) and infinite cosmic space (many cosmic systems). The temporal content is treated in the Mass Effect entry; the spatial content parallels Infinity's spatial-infinity content.
\nIndra's net. The Avataṃsaka Sūtra's Indra's net image articulates cosmic interconnection across the cosmic structure. The detailed treatment lives in the Fractal Cosmology entry.
\nThe Jain tradition develops cosmic infinity through the ananta (infinite, endless) framework.
\nThe Jain cosmic infinity. Jain cosmology holds the cosmos infinite in space (the loka extending indefinitely) and in time (cosmic cycles across vast time scales).
\nThe Jain ananta categories. Jain philosophy distinguishes several categories of ananta across its framework, parallel to Infinity within its own framing.
\nThe Jewish-mystical Kabbalistic tradition develops cosmic infinity through the Ein Sof framework.
\nEin Sof as the infinite divine. Ein Sof (literally \"without end\" or \"infinite\") is the infinite divine reality beyond all predicates and descriptions — the cosmic-impersonal foundational reality from which the Sephirotic emanations proceed.
\nThe relationship between Ein Sof and the Sephirot. The Sephirot are emanations from Ein Sof; the cosmic structure runs through them while grounded in the Ein Sof reality.
\nThe Lurianic Kabbalistic development. Isaac Luria (1534–1572) added the tzimtzum — the divine self-contraction creating space for finite existence within Ein Sof — paralleling Infinity's cosmic-impersonal content within Jewish-mystical framing.
\nThe Christian tradition develops the divine infinite through the apophatic (or via negativa) tradition.
\nThe apophatic tradition. The apophatic tradition (Pseudo-Dionysius, Meister Eckhart, Nicholas of Cusa, John of the Cross, others) approaches the divine by negation rather than affirmation — God is not finite, not limited, not contained. It parallels Infinity's cosmic-impersonal content within Christian framing.
\nNicholas of Cusa's \"learned ignorance\". Nicholas of Cusa's De Docta Ignorantia (1440) treated the divine infinite and the coincidence of opposites in the infinite divine, paralleling Infinity's cosmic-impersonal content.
\nPseudo-Dionysius's apophatic theology. The fifth–sixth-century Pseudo-Dionysian corpus gave the foundational articulation of Christian apophatic theology, influential across the later tradition.
\nThe apophatic tradition parallels Infinity within Christian framing, and is itself structurally distinct from the cataphatic supernatural-deity framework that Infinity rejects.
\nThe Islamic theological-philosophical tradition develops cosmic infinity through the la-mahdud (the unbounded, the infinite) framework.
\nThe Islamic infinite divine. The tradition treats Allah as la-mahdud (unbounded), with the divine attributes of omniscience, omnipotence, and eternality.
\nThe Sufi mystical tradition. The Sufi tradition (Ibn Arabi, Rumi, others) developed cosmic infinity through wahdat al-wujud (unity of being); Ibn Arabi's framework parallels Infinity's cosmic-impersonal content within Islamic framing.
\nThe Greek philosophical tradition develops cosmic infinity through the apeiron (the boundless, the infinite) tradition.
\nAnaximander's apeiron. Anaximander (c. 610–546 BCE) proposed the apeiron as the foundational principle of cosmic existence — an indefinite, unlimited substrate from which all finite things emerge and to which they return — paralleling Infinity's infinite-cosmological content.
\nThe Atomist infinite worlds. The Greek Atomists (Leucippus, Democritus, Epicurus, Lucretius) held infinite cosmic extent and infinite numbers of cosmic worlds, paralleling Infinity's spatial-infinity content.
\nAristotle's potential vs. actual infinity. Aristotle's view that only potential infinity is legitimate is treated above under Modern reinterpretations — one Greek-philosophical articulation of infinity.
\nPlotinus's One. Plotinus (c. 204–270 CE) developed the Neoplatonic One as the infinite-unitary cosmic foundational reality, paralleling Infinity's cosmic-impersonal content.
\nThe Chinese philosophical-religious tradition develops cosmic infinity through the Dao framework.
\nThe Dao as cosmic-impersonal-foundational-reality. The Daoist tradition (Laozi, Zhuangzi, and later Daoism) treats the Dao as the cosmic-impersonal foundational reality that pervades and constitutes all existence — wuming (nameless), wuxing (formless), wuwei (non-acting), beyond all predicates and descriptions — paralleling Infinity's cosmic-impersonal content.
\nThe cosmic-cyclic content. Chinese cosmic-cyclic frameworks (yin-yang alternation, the five-phase cycle) parallel Infinity's temporal-infinite content.
\nSeveral indigenous traditions preserve cosmic-infinite content within their own framings.
\nAboriginal Australian traditions preserve cosmic infinity through the Dreamtime framework. The detailed treatment lives in the Mass Effect entry's Comparative observations.
\nMesoamerican traditions preserve it through cosmic-cyclic frameworks (the Maya Long Count, the Aztec cosmic cycles, others). The detailed treatment lives in the Cosmic Chain and Mass Effect entries.
\nNorth American indigenous traditions preserve it within their own framings.
\nAfrican traditions preserve it through their own cosmological frameworks.
\nEach indigenous tradition reflects the cosmological situation in its own cultural-religious framing.
\nThe corpus reads the global recurrence of cosmic-infinity frameworks across cultural-religious traditions as evidence of a broader pattern. The mainstream explanation — that each tradition developed its content through internal religious-philosophical processes plus cultural diffusion — is, on the corpus's reading, insufficient to account for the breadth and the structural parallels: the cosmic-impersonal foundational reality, the rejection of anthropomorphic deity in the most philosophically developed traditions, and the systematic relationship between infinity and cosmic structure, recurring across geographically and chronologically separated traditions.
\nOn the framework's reading, the pattern preserves a common memory of the cosmological situation Infinity articulates, each tradition holding it in its own terms — the Hindu Brahman/Atman framework most directly among them.
\nThe source itself explicitly identifies several of these traditions with the framework: \"Those who think of 'God' as Infinity, as most oriental religions teach, are right, in as much as it represents a concept without identity, and without consciousness of our own existence, or any other for that matter.\" The reference to \"most oriental religions\" reads the Hindu, Buddhist, Daoist, and wider Asian traditions as preserving accurate cosmological content within their own framings.
\nThe corpus does not reject the whole mainstream account. Cultural diffusion did occur, and the traditions show both common structural features (preserving the original framework) and culturally specific elaborations (reflecting diffusion and local development). What the framework adds is the underlying cosmological situation behind the commonalities — which the mainstream, lacking that framework, has had to attribute to independent development plus diffusion.
\nVorilhon, Claude (Raël). The Book Which Tells the Truth (1974); collected in Message from the Designers. The \"Mankind: A Disease of the Universe\" chapter is the principal initial source for the framework.
\nVorilhon, Claude (Raël). Extra-Terrestrials Took Me to Their Planet (1975); collected in Message from the Designers. The \"Neither God nor Soul\" section and the \"Humanity\" section in The Keys are principal sources for the framework's specific content and for the Four Levels framework.
\nVorilhon, Claude (Raël). Let's Welcome the Extra-terrestrials (1979); collected in Message from the Designers. The \"Who Created the Creator of the Creators?\" FAQ section is the principal source for the framework's bidirectional infinite content and the Cosmic Chain articulation.
\nSendy, Jean. Ces dieux qui firent le ciel et la terre. Robert Laffont, 1969.
\nSendy, Jean. L'ère du Verseau. Robert Laffont, 1970.
\nBiglino, Mauro, and Giorgio Cattaneo. The Naked Bible: The Truth About the Most Famous Book in History. Uno, 2022.
\nWallis, Paul Anthony. The Eden Conspiracy. 6th Books, 2024.
\nCantor, Georg. Contributions to the Founding of the Theory of Transfinite Numbers. Trans. Philip E. B. Jourdain. Open Court, 1915.
\nDauben, Joseph Warren. Georg Cantor: His Mathematics and Philosophy of the Infinite. Princeton University Press, 1990.
\nGödel, Kurt. The Consistency of the Continuum Hypothesis. Princeton University Press, 1940.
\nCohen, Paul J. Set Theory and the Continuum Hypothesis. W. A. Benjamin, 1966.
\nHilbert, David. \"Über das Unendliche.\" Mathematische Annalen 95 (1926): 161–190.
\nRussell, Bertrand. The Principles of Mathematics. Cambridge University Press, 1903.
\nBrouwer, L. E. J. Collected Works. Ed. A. Heyting. North-Holland, 1975.
\nAristotle. Physics. Trans. R. P. Hardie and R. K. Gaye. In The Complete Works of Aristotle. Princeton University Press, 1984.
\nAristotle. Metaphysics. Trans. W. D. Ross. In The Complete Works of Aristotle. Princeton University Press, 1984.
\nKant, Immanuel. Critique of Pure Reason. Trans. Norman Kemp Smith. Macmillan, 1929.
\nHegel, G. W. F. Science of Logic. Trans. A. V. Miller. Allen and Unwin, 1969.
\nHusserl, Edmund. Ideas: General Introduction to Pure Phenomenology. Trans. W. R. Boyce Gibson. Allen and Unwin, 1931.
\nHeidegger, Martin. Being and Time. Trans. John Macquarrie and Edward Robinson. Harper and Row, 1962.
\nQuine, W. V. Set Theory and Its Logic. Belknap Press of Harvard University Press, 1963.
\nPenrose, Roger. The Road to Reality: A Complete Guide to the Laws of the Universe. Knopf, 2005.
\nTegmark, Max. Our Mathematical Universe: My Quest for the Ultimate Nature of Reality. Knopf, 2014.
\nGreene, Brian. The Hidden Reality: Parallel Universes and the Deep Laws of the Cosmos. Knopf, 2011.
\nSusskind, Leonard. The Cosmic Landscape: String Theory and the Illusion of Intelligent Design. Little, Brown, 2005.
\nPietronero, Luciano, and Yurij Baryshev. Discovery of Cosmic Fractals. World Scientific, 2002.
\nDoniger, Wendy. The Hindus: An Alternative History. Penguin Press, 2009.
\nDoniger, Wendy. Hindu Myths: A Sourcebook. Penguin Classics, 1975.
\nOlivelle, Patrick, trans. The Early Upaniṣads: Annotated Text and Translation. Oxford University Press, 1998.
\nWilliams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. Routledge, 2nd ed., 2008.
\nGarfield, Jay L. The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā. Oxford University Press, 1995.
\nDundas, Paul. The Jains. Routledge, 2nd ed., 2002.
\nScholem, Gershom. Major Trends in Jewish Mysticism. Schocken, 1941.
\nScholem, Gershom. Kabbalah. Quadrangle, 1974.
\nIdel, Moshe. Kabbalah: New Perspectives. Yale University Press, 1988.
\nPseudo-Dionysius. The Complete Works. Trans. Colm Luibheid. Paulist Press, 1987.
\nEckhart, Meister. The Essential Sermons, Commentaries, Treatises, and Defense. Trans. Edmund Colledge and Bernard McGinn. Paulist Press, 1981.
\nNicholas of Cusa. On Learned Ignorance. Trans. Jasper Hopkins. Banning Press, 1985.
\nIbn Arabi. The Bezels of Wisdom. Trans. R. W. J. Austin. Paulist Press, 1980.
\nChittick, William C. The Sufi Path of Knowledge: Ibn al-'Arabi's Metaphysics of Imagination. State University of New York Press, 1989.
\nKirk, G. S., J. E. Raven, and M. Schofield. The Presocratic Philosophers: A Critical History with a Selection of Texts. Cambridge University Press, 2nd ed., 1983.
\nPlotinus. Enneads. Trans. Stephen MacKenna. Penguin, 1991.
\nLong, A. A., and D. N. Sedley. The Hellenistic Philosophers. 2 vols. Cambridge University Press, 1987.
\nLaozi. Tao Te Ching. Trans. D. C. Lau. Penguin, 1963.
\nZhuangzi. Zhuangzi: Basic Writings. Trans. Burton Watson. Columbia University Press, 1964.
\nStanner, W. E. H. White Man Got No Dreaming: Essays 1938–1973. Australian National University Press, 1979.
\nTedlock, Dennis, trans. Popol Vuh: The Mayan Book of the Dawn of Life. Simon & Schuster, 1985.
\nLeón-Portilla, Miguel. Aztec Thought and Culture: A Study of the Ancient Nahuatl Mind. University of Oklahoma Press, 1963.
\n\"Infinity.\" Stanford Encyclopedia of Philosophy. https://plato.stanford.edu/entries/infinity/
\n\"Cosmological principle.\" Encyclopaedia Britannica. https://www.britannica.com/science/cosmological-principle
\n\"Set theory.\" Stanford Encyclopedia of Philosophy. https://plato.stanford.edu/entries/set-theory/
\n\"Infinity.\" Wikipedia. https://en.wikipedia.org/wiki/Infinity
\n", "extra": {"alternative_names":["the Infinite","the infinite cosmos","infinite-cosmological framework","the broader infinite framework","cosmic infinity"],"category":"Cosmology & Framework","claim_type":"framework","editorial_pass":"2026-07","entry_type":"concept","infobox":{"basic_premise":"The cosmos is infinite along three mutually reinforcing dimensions: spatial extent (no boundary, no edge, no center), temporal extent (no beginning, no end), and hierarchical scale (no smallest scale, no largest scale)","core_image":"There is neither a beginning nor an end to matter, since 'nothing is lost, nothing is created, everything is transformed' (Yahweh in *Extra-Terrestrials Took Me to Their Planet*)","distinguished_from":"Big Bang cosmology (finite age and finite observable extent); mathematical infinity alone (one articulation, not the foundational framework); the supernatural-deity framework (which conflates 'God' with infinity); mainstream multiverse proposals (multi-universe structures rather than the open-ended infinite hierarchy)","domain":"All cosmological structure across all scales, all times, all locations","mathematical_status":"Distinct from mainstream Cantorian transfinite mathematics (which treats orders of infinity within set theory); the framework's infinity is physical-cosmological rather than set-theoretic, with mathematical infinity as one articulation within it","principal_text":"*The Book Which Tells the Truth* (Vorilhon/Raël, 1974); *Extra-Terrestrials Took Me to Their Planet* (1975), 'Neither God nor Soul'; *Let's Welcome the Extra-terrestrials* (1979), 'Who Created the Creator of the Creators?' and various FAQ passages; the Wheel of Heaven corpus's outro Section II","relationship_to_mainstream_cosmology":"Distinct from Big Bang cosmology (finite age c. 13.8 billion years, finite observable extent set by the cosmic horizon, homogeneous-and-isotropic at large scales per the cosmological principle); the framework holds the cosmos infinite in age, infinite in extent, and fractal-hierarchical-self-similar rather than homogeneous-and-isotropic","relationship_to_other_framework_entries":"Foundational; Fractal Cosmology is the spatial dimension, Mass Effect the temporal dimension, Cosmic Chain the causal-cosmic-civilizational dimension, Four Levels the ethical-practical correlate","status_in_source_material":"The Raëlian source material articulates the framework explicitly across multiple passages; the corpus's articulation of three mutually reinforcing dimensions extends beyond what the source directly provides","type":"Foundational cosmological framework articulating the infinite extent of the cosmos along spatial, temporal, and hierarchical dimensions"},"lang":"en","lang_prefix":"","same_as":["https://www.wikidata.org/wiki/Q205","https://en.wikipedia.org/wiki/Infinity","https://www.britannica.com/topic/infinity-mathematics","https://plato.stanford.edu/entries/infinity/"],"see_also":[{"description":"The spatial dimension operating within the Infinity framework.","path":"wiki/fractal-cosmology","title":"Fractal Cosmology"},{"description":"The temporal-scaling dimension operating within the Infinity framework.","path":"wiki/mass-effect","title":"Mass Effect"},{"description":"The causal-cosmic-civilizational dimension operating within the Infinity framework.","path":"wiki/cosmic-chain","title":"Cosmic Chain"},{"description":"The ethical-practical correlate the infinite cosmos entails.","path":"wiki/four-levels","title":"Four Levels"},{"description":"The civilizational dynamic the infinite-hierarchy premise frames.","path":"wiki/cosmic-competition","title":"Cosmic Competition"},{"description":"The creator civilization whose Yahweh-delivered passages supply the framework's source warrant.","path":"wiki/elohim","title":"Elohim"}],"timeline":["all-ages"]} }, "links": { "self": "/v1/wiki/infinity/", "canonical_html": "https://www.wheelofheaven.world/wiki/infinity/", "index": "/v1/wiki/", "schema": "/v1/schema/wiki-entry/", "related": [{"slug": "fractal-cosmology", "title": "Fractal Cosmology", "kind": "WikiEntry", "type": "see_also", "url": "/v1/wiki/fractal-cosmology/" },{"slug": "mass-effect", "title": "Mass Effect", "kind": "WikiEntry", "type": "see_also", "url": "/v1/wiki/mass-effect/" },{"slug": "cosmic-chain", "title": "Cosmic Chain", "kind": "WikiEntry", "type": "see_also", "url": "/v1/wiki/cosmic-chain/" },{"slug": "four-levels", "title": "Four Levels", "kind": "WikiEntry", "type": "see_also", "url": "/v1/wiki/four-levels/" },{"slug": "cosmic-competition", "title": "Cosmic Competition", "kind": "WikiEntry", "type": "see_also", "url": "/v1/wiki/cosmic-competition/" },{"slug": "elohim", "title": "Elohim", "kind": "WikiEntry", "type": "see_also", "url": "/v1/wiki/elohim/" }] } }