A primer on the philosophy of the enigmatic Gottfried Wilhelm Leibniz, his life, work, and critical metaphysical contributions focusing on the development of Panpsychism. This is an introduction and advanced handbook on this enigmatic syncretic thinker as well as a unique window directly into the primary-source record we have of his life.Leibniz left an insurmountable body of work spanning hundreds of publications, and tens of thousands of letters and hundreds of thousands of unpublished manuscripts. This edition aims to cut through the hundreds of thousands of manuscripts to sketch a portrait of Leibniz the man, the depth of his historically important philosophy and its modern implications. Leibniz occupies a unique place in the history of philosophy as being tremendously influential, but nearly unknown to the modern reader. This edition contains a new, expansive yet accessible biography, a short summary of all of his major works, and historical-theological analysis of his core concepts and their place in Western society. Leibniz has historically been one of the most inaccessible philosophers Germany has ever produced.

Metaphysics of the Logos in Relationship with Western Cartesianism

According to Carl Jung, Leibniz was the origin of the Western conception of Panpsychism, which as a complex relationship to the Heraclitean-turned-Judeo-Christian concept of the Logos. Passionately opposing Pantheism, Leibniz developed a completely unique Panpsychic metaphysical system called the Mondology, a deeply influential piece of classic philosophy. Leibniz, a scientist and a theologian, sought to reconcile the material and the spiritual and describe "what lies beyond the senses and matter" ("Von dem, was jenseits der Sinne und der Materie liegt").

In his life-long condemnation of Spinoza and Pantheistic philosophies, Leibniz provides brilliant commentary on the modern-day concept of "Manifesting" used in the Post-Modern religion of today, including it's roots in non-denominational "Christian" Evangelicalism (particularly the "Word of Faith" movement). Leibniz is a critical waystation in understanding these modern philosophies in the West, including the development of Neo-Pagan concepts within Protestantism, ranging from Astrology, Manifesting, Moleinism, Open Theism, Calvinism and others that deny the immutability of the Holy Trinity and immanent rationality of Biblical Logos-metaphysics through an adoption of Materialism. As a personal acquaintance of Newton, Leibniz is the fascinating and critical interpreter of Christian philosophy's relation to Newtonian Mechanics and the broader Cartesian scientific revolution- quite literally in the middle of it all. What Pascal was to Descartes, so Leibniz was to Newton.

Time as Experience (Biblical) vs. Time as Sequence (Materialism)

Leibniz is one of the most important philosophers in the field of OntoChronology.  Leibniz is a critical node in this shift over the Biblical concept of Aeonic time (Judaized Logos-Metaphysics) versus the Enlightenment-era Netwonian-Materialist re-interpretation of the concept across the Scholastic-Enlightenment philosophers. This development of a materialistic Ontochronology is still utilized in late 20th century Anglophonic Protestantism and the Modernist-Empiricist strain of New Atheism. It still has an asymmetrical presence in philosophies such as Open Theism and other internet-based Gnostic conceptualizations which revert Protestantism back to a pre-Judeo-Christian Paganism which denies the Christian dogma of the absolute Immutability of God (Lee Strobel, William Lane Craig, etc). This return to Paganism by the “Bible-believing” crowd is a result of trying to answer Theodicy and win arguments on the internet. All of these Theologies developed from the internal streif between Protestants and their inevitable offspring, Rationalistic-Materialistic Atheists in the last three centuries. The re-integration of Paganism into Christianity in the West began in the Medieval-Aristotelian age, but continues to this day. Modern internet-Protestantism and materialist philosophies all receive their Ontochronology from this Newton-Cartesian regression. Pascal and Leibniz both saw this metaphysical shift coming.

Leibniz was one of the first commentators on Newton’s idea of Time as absolute sequence (vice the Biblical definition of Time as Phenomenologic experience). Aristotle, in Physics, proposed time is a measure of change and is only perceived through sequences by humans- a Cosmologic-Ontological view. All Pagan views since then have understood time as something which even the highest gods are subordinant to. Saint Augustine, in Confessions, provided the most intellectually robust defense of the Christian view against the pagan view in understanding time as Phenomenology. All Christian Theologians, from the second-century hellenized Jews which birth Christianity to modern day Christians have defended this view against the Pagan view that time is a “Thing” (a god, a force or power) to which even the highest diety is subject to. The Pagan view of time as some type of abstract sequence was condemned at the First Great Ecumenical Council, where Arius defended this Pagan idea and attempted to reconcile it with Christianity. There was over 1,000 year gap until this Paganism returned to “Christianity” view Newton. The Epistemological Neo-Arian Newton was the first in history to understand time as sequence through his concept of "absolute time", which of course, has been proven false by empirical observation in the 1971 Hafele-Keating Experiment, even if one assumed purely a Materialistic perspective. We know the passage of time is not absolute. Still, this seismic shift in understanding time as abstract, absolute sequence restored the Pagan view of time back to Western Christianity.

Pascal predicted problems like this would result from Cartesianism, which birthed Newtonian Naturalism. Leibniz immediately recognized Newton’s concept of time as sequence as a materialistic Paganism. Other philosophers likewise saw this as a problem. The historic Christian view was defended by the Protestant Apologist Kant, who was opposing the mechanistic view of Newton and the English Empiricists (Hume, Locke). The Leibniz-Wolff conceptualization of time is a "real" abstraction of the succession of internal states- a knee-jerk reaction to his frienemy Newton- only partially fixed this Empiricist understanding of time. The new and quickly becoming dominant Newtonian definition was (and is) the continuous flow in existence without any real basis i.e. a sequence of events. Leibniz, however, saw this as dangerous and non-sensical, but proposed a variation. Newton's theory did not survive first contact with the Empirical science of the 20th century, but the underlying Pagan view of Time as sequence can still be found in Western philosophy.

Leibniz’ critique of materialistic conceptions of metaphysics, particularly in the field of Chronology, provides a compelling counterpoint to prevailing scientistic worldviews, while his Monadology represents one of history's most sophisticated attempts to reconcile spiritual and material dimensions of existence. In an age where materialism and scientism continue to shape cultural assumptions while Neo-Pagan views such as Manifesting and belief in Astrology are still popular, Leibniz's nuanced integration of reason, faith, and metaphysics offers a historically fascinating alternative from someone who argued with Newton face-to-face, participated in the highest scientific and religious circles—one that honors both empirical observation and the deeper realities that transcend the merely physical. His legacy invites us to reconsider what we've lost in our modern philosophical inheritance and what might yet be reclaimed.