Findlay, however, proposes a second solution, a transcendent one, to the presence of antinomies, conflicts, absurdities and contradictions in this world. This second solution is necessitated because the first solution “remains a difficult unstable way of viewing things which like some strange effort at stereoscopy, is ready at any moment to switch back again to the deeply unsatisfying, but more stable ways of viewing things out of which it arose” (103). Part of our dissatisfaction with the immanent solution is that it places human life and endeavor at the center of the universe and relegates to insignificance much of the vast cosmos of stars and galaxies.
Findlay now suggests that behind the antinimous manifestations of our “cave” there is another world, or series of worlds, that both explain our current condition, and when properly understood, provide a metaphysical solution to our philosophical and moral dilemmas. He asks us to consider the possibility that “the solution of this world’s absurdities lies in another dimension and another life altogether” (105). This dimension or life is actually a “higher world”, or, better put, an upper half to our own world,” and the two halves only make fully rounded sense when seen in their mutual relevance and interconnection” (121). At another place Findlay hints at the possibility of a number of “higher worlds”:
Where scientific tensions only lead us to postulate new types of particles or modifications of fundamental scientific formulae, philosophical tensions lead us to complete our world with a whole new type or set of types of worlds (122).