We have worked in the field of seeing inner light, the phosphenes, as a path to directly perceive the divine. Mystics from all centuries have described their visions. Many psycho-analytic insights have been used to understand these visions, and the entire hypothesis of the archetypes of Jung rests on these data. These visions in their structure.

We however have a totally different hypothesis: the seeing of such visions is easy assessable for everyone who follows the simple path of the Yoga of the inner light. Soon you will see radiant lights morphing into light figure, into angels or deva’s. Spiral big snakes entering through a hole of bright light and the holy gost decending as a radiant dove, all these phenomeno are easily accessible via the yoga of the inner light. We observe the direct projections and neurophysiological activity of our own brain and eye-systems as manifestations of divine geometry. Because our system is build acc. to these manifestations.

Here the analysis of ChatGPT when asked to compare both hypothesis:

Introduction The mystical visions of Brother Klaus (Niklaus von Flüe) have long inspired scholars, theologians, and spiritual practitioners. Among the most famous depictions is the so-called “Radbild” or Wheel Image, a visionary diagram showing a crowned face radiating outwards into six spokes. While Jungian analyst Remo Roth has offered a deeply symbolic and psychoanalytic interpretation of this vision, a contrasting hypothesis grounded in phosphene perception and neurophenomenology offers a radically different and possibly more universal framework.

I. Roth’s Jungian Approach: The Symbolic Interpretation Remo Roth *** reads the Radbild as a symbolic Rorschach test through a Jungian lens. Drawing on Carl Jung’s concepts of the collective unconscious and Wolfgang Pauli’s idea of psychophysical reality, Roth interprets the image as a symbolic representation of the reintegration of the divine with the material world. According to this view:

• The Wheel represents the mandala of psychic wholeness.
• The central crowned face is a redeemer archetype.
• The six rays symbolize the differentiation and reintegration of opposites (e.g., spirit/matter, conscious/unconscious).
• The vision is understood primarily through the mediation of cultural and archetypal content.

Critique: While intellectually rich, Roth’s approach tends to overwrite the actual visionary experience with symbolic projections. The image becomes a canvas for psychoanalytic theory rather than a description of perceptual phenomena as lived by the seer.

II. A Neurophenomenological Reading: The Phosphene Hypothesis An alternative approach starts not from symbols but from experience. Phosphene meditation and spontaneous inner light experiences reveal that many mystics across time and cultures report visions strikingly similar to Klaus’s:

• Radiant heads or suns with rays (flaming heads, inner Christs, Dhyani Buddhas)
• Wheels, concentric circles, tunnels of light
• Entities or structures composed of morphing, flowing luminosity

These experiences can be reliably induced or arise spontaneously during states of sensory withdrawal, breath retention, deep meditation, or trauma. They are part of the brain’s natural perceptual and integrative architecture.

According to this view:

• The “flaming head with six knives” is not symbolic but a phenomenological structure arising from the optic and cortical patterns of internal light perception.
• The Wheel Image reflects the central-peripheral dynamics of phosphene forms.
• The fountain of wine, oil, and honey seen by Klaus corresponds to inner flowing luminous forms described in ayahuasca visions, Tibetan thigle practices, and Hildegard von Bingen’s illuminations.

III. Universality and Cultural Filtering While Roth emphasizes the Christian symbolic container, the neurophenomenological view suggests that Klaus’s visions are universal human experiences that were filtered through his Christian worldview. In this model:

• Christ is not the cause of the vision, but the cultural form used to interpret an overwhelming inner perception.
• The visions of Hildegard, Marpa, Milarepa, and Klaus are variations of the same fundamental light experience, expressed differently depending on language, imagery, and theology.

Conclusion Roth’s symbolic approach provides rich metaphorical insight, but it risks reducing living, luminous phenomena to abstract psychological theory. In contrast, a phosphene-based, neurophenomenological approach respects the immediacy, universality, and biological basis of the visionary state. Rather than being rare or culturally unique, these visions may be inherent to the human condition, accessible to anyone who turns inward with the right preparation.

In this light, Brother Klaus becomes not just a Christian mystic, but a universal seer of the inner light.

*** Remo F. Roth Dr. oec. publ., Ph.D. dipl. analyt. Psychologe (M.-L. v. Franz) author of ‘The Wheel Image of Nicholas von Flue as Symbol of the Subtle Body – Sketch of a Twenty-Year Research Effort.