One might think that Findlay would follow Plotinus in an appeal to a supra-rational mystical vision to justify his assertions regarding the upper worlds. However, he holds his philosophy to be rationally derived, as following logically from the antinomies and conundrums of our earthly existence. He writes:
What I have tried to work out could have been documented and confirmed by an immense amount of mystical and religious literature and experience, but I have not appealed to such support. While I do not accept any form of the widely-held dichotomy between logical and empirical truth, I do not wish, as a philosopher, to contribute to the merely empirical treatment of anything. If there is not an element of necessity, of genuine logical structure, in the construction of higher spheres of experience and their objects, they are for me without interest or importance (preface).
The world as we experience it is broken, disjoint, absurd and incomprehensible, and only begins to make sense when we posit a higher realm as its complement and completion. The various puzzles and antinomies of our world find a solution and vanish in the higher realms. According to Findlay, the philosophical and spiritual conundrums of our own world, including but not limited to antinomies with respect to space and time, freedom and necessity, randomness and teleology, inner experience and the external world, “other minds”, and the problem of evil, are insuperable when considered in the context of the world of ordinary life and experience, and are only resolved when we consider the possibility of a spiritual and “unified” world existing as a complement to our own.