UPDATE
ON CLASSIFICATION OF STAGES (March 2008)
In
my latest revision of stages of development, I now distinguish 7 bands (as the
most general classification of stages) with 3 major levels in each band. This
means in effect that we now have 21 major levels in all classified on
the full spectrum of possible development.
The
basic rationale of the radial approach that I adopt is that each stage is
subject to two important means of interpretation that are always related.
Firstly
each stage can be given a (linear) discrete identity which distinguishes it as
separate from all other stages; secondly each stage can be equally given a
(circular) continuous identity establishing its interdependence - ultimately
with all other stages - through a series of complementary type linkages. As I see it the problem with most other approaches is that they are invariably too hierarchical with undue emphasis placed on the discrete aspect of stages. This then leads to considerable distortion with respect to many of the key integral dynamics of development.
The
precise relationship as between the two aspects (discrete and continuous)
varies considerably throughout development and quite remarkably, their precise
encoding for all stages can be coherently given in holistic mathematical terms.
Therefore in this important sense, the basic structure of each stage is in fact
mathematical.
So
a truly integral scientific approach (entailing the refined interaction of both
reason and intuition) can be brought to the study of all developmental stages
(that greatly deepens realisation of the inherent mystery of the overall
process).
Each
level can be further defined in terms of three fundamental polarities.
Thus
in terms of each level we have the horizontal
(internal/external)
polarities.
In
holistic mathematical terms these are defined by Type
1 Complementarity.
In
this way we can look at development from the internal perspective as
representing a spectrum of psychological stages of self(hood) or alternatively from
the external as representing a spectrum of physical
stages of reality.
And while these stages can be given a relatively independent identity in terms
of the (linear) discrete interpretation, equally in terms of (circular)
continuous interpretation their interdependence with other stages can be
established through important complementary type relationships.
The
relationship between self and reality is especially significant in explaining
the dynamic manner in which horizontal integration (i.e. within stages) takes
place.
Then
operating between each level we have the vertical
(whole/part)
polarities which in holistic mathematical terms are defined by Type 2 Complementarity. To be precise the
vertical relationship between states or structures (as relatively independent
of each other) is defined by Type 1 Complementarity. However the cross
relationships between states and structures is defined by Type 2
Complementarity.
In
this way we can look at development from the whole perspective as a
representing a spectrum of overall states or alternatively -
relatively - from the part perspective as
representing a spectrum of distinctive structures. Once again these can
be defined in both a relatively independent manner as discrete and relatively interdependent
manner as continuous with each other.
The
relationship between states and structures is especially important in
explaining the dynamic manner in which the two-way vertical integration as
between “higher” and “lower” stages takes place.
Finally
operating simultaneously both within and between levels we have the diagonal (emptiness/form) polarities which in
holistic mathematical terms are defined by Type
3 Complementarity.
Strictly again, Type 3 is the relationship of these diagonal polarities with
the horizontal and vertical (already defined) according to Type 1 and Type 2
Complementarity.
Finally
in this way we can look at development at each level as representing a series
of “bodies” (in affective terms) or
alternatively as a series of “minds” (in cognitive terms).
In
effect this entails that development is now defined in terms of psychophysical relationships at all stages (where both
physical and psychological aspects are intimately combined).
The
relationship between emptiness and form is especially important in turn in
explaining the dynamic manner in which diagonal integration in development (both
within and between stages) takes place.
There
has been an extension (and minor revision) in the way that I classify bands and
stages recently so I will present here the updated position.
We
have now 7 bands (with 3 levels in each band).
In
linear asymmetrical terms the first of the bands is the Lower Band.
This
comprises three main levels, Level
3 (L3), Level 2 (L2) and Level 1 (L1) respectively relating
to what are sometimes referred to as the archaic,
magical and mythical levels respectively.
Development
here starts from a situation of totally confused differentiation and
integration (i.e. where neither has yet properly taken place) through gradual
proper differentiation of structures.
At
L3, differentiation with respect to the diagonal polarities (form and
emptiness) takes place with the gradual unfolding of the bodyself.
At
L2 additional differentiation with respect to the vertical polarities (whole
and part) takes place with the unfolding of the emotional self.
At
L1 preliminary differentiation also takes place with respect to the horizontal
polarities (internal and external) with the unfolding of the mental self.
Though
a degree of integration also necessarily occurs, it is of a type that mainly
services the dominant need for successful differentiation at these stages.
So
the predominant mode of understanding developed is linear - in holistic binary
terms corresponding to the digit 1 - geared to conscious interpretation of
reality.
The
second of the bands is - what
formerly I referred to as - the Middle Band and in more recent
times denoted as the Lower Middle
Band (which serves as an intermediary between Lower
and Higher Bands).
However
I have decided - for reasons that I will explain later - to revert to the
former terminology i.e. the Middle Band.
It
comprises three main levels. Though sometimes I use the terminology here of Middle 1 (M1), Middle 2 (M2) and Middle 3 (M3), to make complementary linkages between levels more explicit, I
generally refer to them as Lower 0 (L0),
Lower 0,Higher 0 (L0,H0) and Higher 0 (H0).
These
are often referred to as Concrete Operational, Formal Operational and Vision-Logic, which for simplicity I refer to as Concrete, Formal
and Vision respectively.
At
L0, specialised use with respect to superficial structures of a local kind takes
place. Then at L0,H0, the specialisation of deeper structures of a more
universal type occurs and then at H0 the combined specialised interaction of
both occurs in a dynamic and creative manner. Where further substantial
development is destined to unfold, the limitations of such specialised
understanding become more apparent.
So
overall, we have here the specialised unfolding of linear
(1)
understanding.
The
third of the bands is what I
refer to as the Higher Band.
It
comprises again three main levels. These are Higher
1 (H1), Higher 2 (H2) and Higher 3 (H3) which can also be referred to as the Psychic/Subtle, Causal
and Nondual.
Overall
- following an extreme in terms of rational (linear) development - there is now
the gradual unfolding of contemplative i.e. spiritually intuitive (circular) awareness.
At
H1, the emphasis is mainly on the transformation of conscious understanding in
a spiritual fashion.
Then
at H2, the emphasis switches to the unconscious and its corresponding
transformation in a spiritually intuitive fashion.
Finally
at H3 the ultimate spiritual reconciliation of both conscious and unconscious
in a pure and formless manner takes place.
Overall
in holistic binary terms we now have the gradual development of the second of
the binary digits, as circular (i.e. 0) understanding, which
ultimately represents the experience of pure emptiness.
Thus,
whereas the specific differentiation of reality is directly based on linear (1)
understanding of form, the overall holistic integration of reality in
corresponding manner is directly based on circular experience of emptiness (0).
The
fourth of the bands is - what
I formally referred to as - the Upper Middle
Band.
Just as the Lower Middle Band represents the transition from linear (rational)
to circular (intuitive) awareness, the Upper Middle Band represents the
corresponding transition from circular (intuitive) to experience that combines
in mature manner the pure interpenetration of both linear and circular
understanding.
However
on reflection I feel perhaps that this designation of two middle bands is
perhaps confusing so I am now terming - what was the Upper Middle Band - as the Advanced Higher Band.
Once
again we have three main levels in this band which represent the specialisation
of contemplative awareness.
The first is what I call Higher 3-Lower 3 (H3-L3) which I also refer to as
Pure Transcendence. Whereas the previous
level was termed H3 (preserving some discrete identity for this level),
experience is now so intuitive and formless that continuous - rather than
discrete - notions directly apply. Thus this level really represents the integration
of extreme “higher” and “lower” stages and (through complementary links with
the other stages of these bands) the integration of all “higher” and “lower”
levels. However a problem still exists in that an overemphasis on the
transcendent aspect of emptiness (as opposed to the immanence of form) may still
predominate.
The
next level I somewhat inelegantly term as Higher
3-Lower 3, Radial 0 (H3-L3,R0) representing the
transition between the previous level and the succeeding ground level - as it
were - of radial development. I also refer to it as Transcendence
and Immanence.
The
key point here is that a better balance is now obtained - though still in a
purely empty manner - as between both the transcendent and immanent aspects of
Spirit preparing
the way for the movement of Spirit out of the unconscious back into the world
of newly created form.
The
third level is then Radial 0 (R0), also termed Emptiness
as Form. With pure contemplative
equilibrium now properly obtained, the first dawning of a new reality,
transformed in spiritual light appears, setting the scene for the proper
unfolding of the radial bands.
Just
as the second band represents the specialisation of linear (1) understanding of
form, the fourth band represents the corresponding specialisation of the
circular (0) experience of emptiness.
The
fifth of the bands is - what I
refer to as - the Radial
Band which entails the mature interaction of the both
the linear (1) and circular (0) experience already
attained.
I
have distinguished before three types of radial experience.
The
first - and most common - is active. Though contemplative
development - even to a considerable degree - may also be involved, this type
is firmly rooted in the world of form with the predominant exercise of linear
type understanding.
The
task here through the radial stages is to gradually attain a greater degree of
contemplative depth so as to better complement spiritually motivated activity.
The
second - and less frequent type - is passive. Though committed
active involvement in the world may also be involved, this type tends to be
more at home with contemplative withdrawal from reality.
The
reverse task here at the radial stages is to become more ardently engaged with phenomenal
form (as an active witness of Spirit) so as again to obtain better overall
balance.
However
because of the bias towards one aspect (i.e. form or emptiness), the full
expression of the radial stages is unlikely to be attained here by either the
active or passive types.
The
third - and rarest - is occasionally manifested in an especially gifted mixed type. Here the fullest creative and productive
expression of the balanced interaction of both contemplation and activity can
now unfold with perhaps extraordinary consequences for mankind.
As
stated on many previous occasions, I would see my own particular approach as
more representative of the second passive type (and even then as just one limited
expression of a particular personality type).
However
it does represent a first person account with an authentic attempt to
accurately convey the nature of experience involved. Also it provides the
precise context in which Holistic
Mathematics
- and in preliminary fashion Radial
Mathematics - have both emerged which
in turn strongly informs the overall manner in which the various stages throughout
development have been structured.
Again
the radial band comprises three main levels.
The
first level is Radial 1
(R1) which I also refer to as Spiritual Rebirth.
This
can be understood as the correspondent in radial terms of the first of the
lower levels.
Just
as this earlier stage culminates with the differentiation of the bodyself, we
have here the unfolding of the radial bodyself (where one’s body is experienced
in refined manner as united with the entire cosmic world of form).
The
second level is Radial 2
(R2)
which is also termed as Mature
Vision.
This
in like manner is akin - in radial terms - to the second of the lower levels,
where now the emotional self is closely linked with the world of form in a
universal type of compassion felt on behalf of all creation. However such
compassion is still passively felt rather than actively expressed through
phenomenal activity.
The
third level is Radial 3
(R3)
which I also call Creative
Transformation.
Again this represents the radial equivalent of the third of the lower levels
where now the mental self can operate in a mature manner that is both
differentiated and harmoniously integrated. This enables purposeful activity
designed to significantly transform reality.
The
sixth of the bands is what I
now refer to as the Advanced
Radial Band formerly referred to as
the Ongoing Radial Band (or even earlier as the
Phases of Radial Development). Just as linear
understanding has its specialised development at the Middle Band and circular at the Advanced Higher Band respectively, the pure
mature interaction of both linear and circular understanding has its
specialised development at the Advanced
Radial Band.
Again
this band is subdivided into three major levels (which in truth now greatly
overlap).
However
whereas I formerly termed the first of these levels as the Fully Illumined Active Life, I
would now see this as comprising three levels (which in practice may be
attained to in varying degrees.
So
Advanced Radial 1 (AR1) - in this context - relates
to specialised radial development of the mental function bringing a refined
quality of discerning wisdom to all phenomenal dealings.
Advanced
Radial 2 (AR2)
relates additionally to associated specialised radial development with respect
to the affective function. This could be described as a universal sense of compassion now actively expressed through
contingent phenomenal circumstances.
Advanced
Radial 3 (AR3) combines also additional
specialised radial development with respect to the bodyself i.e. in actively
expressing divine love through the medium of
bodily form where the intrinsic value of each human person - and by extension
all sentient beings - is affirmed as
mediating the one true Spirit.
These
three levels can also be expressed as the Fully
Illumined Active Life 1, the Fully Illumined Active Life 2 and the Fully Illumined Active Life 3 respectively.
The
seventh of the bands - which in
part represents a new addition - I now refer to as the Final Radial Band.
In
some respects this mirrors the later two levels of what I formerly included in
the Advanced Radial Band.
This
relates to the fact that as one gets older, diminishments of body - and perhaps
mind – are increasingly experienced. This would lead therefore to a gradual
decline in active involvement, an intensification of suffering, and inevitably,
preparation for death.
This
is still the case in the new treatment. However on reflection I am now giving
this final band a slightly different emphasis.
I
have mentioned before that the few who genuinely advance to the purer
expressions of radial development still tend to suffer from a personality bias -
however modified - either to the active expression of the mystical life based
predominantly on the linear (1) aspect of form, or the passive contemplative
expression based predominantly on the circular (0) aspect of emptiness.
For
those that can genuinely operate from this greatly refined spiritual
perspective, it is only in this final band that the power to act - as it were -
against type is finally attained.
This
would mean for example that the person who has always been inherently more at
home as a contemplative, now - to a considerable extent - becomes actively committed
requiring perhaps prolonged and concentrated external involvement.
And
because it is against type this would probably entail a great deal of suffering.
Likewise,
in reverse fashion, the person who had been inherently better adjusted to
committed active involvement in phenomenal affairs, now likewise discovers the
power to act against type, increasingly choosing a much more contemplative form
of witness which again would entail increased suffering.
So
the three levels of this final Band are:
Final
Radial 1 (FR1)
relates to the gradual move towards witnessing against type which demands more
humility and the promise of increased suffering.
Final
Radial 2 (FR2) relates to a
continuation of this trend and the
consolidation of suffering involvement now compounded by the diminishments of
age.
Final
Radial 3 (FR3) represents the
culmination of this process and the gradual preparation for a fruitful death.
Alternatively
these final levels can be referred to as Suffering
Involvement 1, Suffering Involvement 2 and Suffering Involvement 3 respectively.
Now
I must stress that I am only able to give a somewhat diminished account of most
of the radial levels (due to lack of experience of their nature). What I am
offering is designed mainly as an R1
cognitive type account of development. Thus the descriptions given of all the more
advanced stages represent but a reduced view (seen from the perspective of this
earlier level).
In
my “Stages of Development” (currently ongoing) I
have been giving a more detailed account of the bands and levels, firstly in
general terms and then more comprehensively in terms of division through the
three fundamental polarities, horizontal, vertical and diagonal (that condition
all experience).
Thus
in horizontal (internal/external) terms I have already dealt in some detail
with psychological stages of self(hood) and physical stages of reality; then in
vertical (whole/part) terms I am currently dealing with stages as states and
stages as structures. And I will later deal briefly in diagonal (emptiness/form)
terms with psychophysical stages (as simultaneously body and mind).
However
we can study the stages in even more detail (which I also intend to deal with
at a later stage).
For
example between each level we can identify a transitional event which prepares
the self for the transformation required to attain the next level.
So
these are the Transitions
between Levels.
Then
comprising each level we have the Sub-Levels of which there are 3 for each level.
The
first of the sub-levels i.e. Concrete (though at certain
levels considerable overlap can be involved) relates to the more specific
empirical phenomena (as perceptions) associated with the level.
The
second of the sub-levels i.e. Formal then
relates to the more general dimensional background (as concepts) associated
with the level.
Then
the third of the sub-levels i.e. Vision relates to the two-way
interaction of both perceptions and concepts in a more creative synthesis.
Now
it may be noticed here that I am using the same terminology here as for the
three levels of the Middle Band. However whereas sub-levels tend to overlap in
various ways at all other levels, they obtain their most distinctive expression
at the Middle Band where they are best treated as levels (which can be further
sub-divided into sub-levels)!
Again
there is close link here with the three sets of polarities. The concrete
sub-level largely relates to horizontal polarities within that sub-level. The
formal sub-level then entails - as well as horizontal - two-way vertical
linkages with the concrete stage already established.
Finally
the vision sub-level entails both simultaneous horizontal and vertical linkages
both within and between the previous two sub-levels.
In
general, all going well, successful attainment at one level prepares the way
for transformation to a more advanced level (which quite remarkably can be
given a coherent mathematical explanation in terms of holistic number types
throughout the spectrum of development).
Though
I have not specifically adverted to the fact in my own treatment of levels, I
generally provide in this account an explanation also of the sub-levels.
We
then have within each sub-level - what I refer to as - the Directions.
Though
vital in terms of the integration of the various levels (and substages of the
spectrum) these are largely ignored in conventional accounts.
Again
the Directions relate intimately to the three fundamental polarities. Initially
when development commences these are greatly confused with each other. So form
cannot be clearly distinguished from emptiness; whole cannot be distinguished
from part; and external cannot be distinguished from internal.
Now
the very process of differentiation in experience enables these polar opposites
to be gradually separated, so that by the middle stages they can be
unambiguously distinguished without undue confusion. However this requires - in
any context - the arbitrary fixing of polar reference frames leading to rigid
dualistic understanding.
In
effect this means that phenomena in experience are interpreted in a linear one-dimensional
(i.e. one-directional) manner.
For
example this intimately applies to conventional interpretation of the nature of
time which is viewed as moving in just one (positive) direction i.e. forward in
experience.
However
though one-directional interpretation is indeed appropriate where the clear
differentiation of phenomena is concerned, corresponding integration requires
that the two-way complementary nature of the polarities be also included.
Therefore
at H1 we have two directions i.e. two dimensional, where all phenomena are
given both positive and negative directions. This relates to the horizontal
(internal/external) polarities.
At
H2 we have four directions where additionally positive and negative directions
are also defined for stages in a vertical (whole/part) manner.
Then
finally at H3, we have eight directions where the diagonal polarities (with
four additional directions) are defined again in both a positive and negative manner.
As
I have stated the directions are vital in terms of integration. Basically the
horizontal directions enable two-way integration within a given stage. The
vertical directions enable two-way integration between complementary “higher”
and “lower” stages. Finally the diagonal directions simultaneously enable
two-way integration both within and between stages.
Closely
associated with the Directions are
Mirror stages.
Mirror
stages essentially relate to the process by which (rigid) dualistic phenomena
that are initially consciously posited in experience are then dynamically
negated.
This
enables experience to switch from an unduly conscious to a complementary
unconscious focus.
So
the mirror stages serve as an essential means by which complementary two-way
appreciation of directions (in horizontal, vertical and diagonal terms) can
take place.
Now
directions and mirror stages are also implicitly included in my account of the
main levels.
For
example initial illumination at H1 – relating to the concrete sub-level - leads
to the positing externally of super
sensory phenomena
(i.e. in a spiritually transformed appreciation of nature).
However
undue secondary attachment requires that these phenomena be dynamically negated
in an unconscious manner. So this purgation or “night” represents mirror stages at work.
This
in turn enables the direction to switch to subjective (internal) experience
gradually leading to a new existential form of paradoxical appreciation. Again
secondary attachment to such forms requires further mirror development in the
negation of subjective type attachments (entailing an even deeper degree of
unconscious awareness).
This
again enables the direction of experience to switch once more with the next
illumination - now with respect to the formal sub-level of H1 - carrying a more
externalised focus.
Overall
in development the first task is the successful differentiation of experience
which culminates with experience of the middle levels. Though integration also
necessarily takes place at earlier levels, it is of a somewhat reduced nature
(serving the dominant need of the differentiating personality).
The
emphasis then primarily switches at the higher levels to integration (rather
than differentiation). This is especially the case where one is destined for
pure contemplative attainment.
However
this can lead to a corresponding downgrading of linear (differentiated)
experience with integration largely involving both “higher” and “lower” levels
(with the middle levels significantly bypassed).
So
the radial levels then entail both a renewed mature emphasis on differentiation
in experience, together with corresponding integration of the middle with the
other levels. So paradoxically the full integration of all stages with each
other requires that they also maintain a distinct independent (i.e. discrete)
identity.
The
next division of stages entails - what I refer to as the – Modes. When referred to in a linear context,
these represent Lines (or
Streams)
of development. However a proper integral appreciation of the Modes requires
corresponding circular treatment.
Now
I chiefly concentrate on the Primary Modes (which are vital in
terms of the integration process). The three primary modes are affective (related directly to the senses), cognitive (related directly to
reason) and the volitional (related directly to
will). Though from a certain valid perspective, the volitional mode is central,
strong complementary links are involved as between the three modes.
Secondary
Modes
generally represent a specific expression of one or more of the Primary Modes.
For example musical ability could represent a secondary mode which however
represents a specific expression of the affective (combined in various ways
with the other two primary modes).
The
most important of the Secondary Modes I would see as art, science and religion which in turn are
closely related with the Primary Modes (affective, cognitive and volitional).
Though
my present focus on Holistic (and more recently Radial) Mathematics relates
directly to the intuitively inspired cognitive mode, ultimately it can only be
successfully utilised in a balanced context where the other modes are likewise
nurtured in an appropriate manner.
Thus
with respect to each direction (and mirror stage) of every sub-level of
development we can likewise specifically detail cognitive, affective and
volitional development.
Though
my first attempt at a personalised “stages” approach to development i.e. “Transforming
Voyage” was written many years ago (and now suffers in
many ways from that fact), it was specifically designed to reflect the
unfolding, especially at the higher stages, of the three primary modes i.e.
affective, cognitive and volitional.
I
also define Personality
Types
that are based on a simple holistic mathematical rationale. This leads to 3 major groupings with 8 types in each group (leading to 24 in all).
So
the precise manner in which development unfolds depends - among several other
factors - on personality type.
One
important aspect of this approach is that the structures defining Personality Types can
be equally applied - in complementary manner - to physical realty as
corresponding Impersonality
Types
(representing the fundamental structures of matter).
This
approach I believe can be of significant use for example in explaining the true
philosophic nature of “dimensions” at the level of string reality.
Finally
I use the term Phases to refer to the dynamic
account of the unfolding of stages enabling one to view the dynamic interaction
of various elements - either at a general or local level - over a limited range
of development.
In
summary I would emphasise that my approach is specifically designed to offer a
golden mean a between two extreme approaches.
Firstly
we have the linear (dualistic) approach where intellectual interpretation -
even when dealing with spiritual experience - does not significantly go beyond
the understanding that characterises the middle levels. Unfortunately this form
of interpretation still greatly dominates most treatments of development
leading to a considerable amount of reductionism. For example it leads to an
unduly hierarchical treatment of stages that unfold in a framework of space and
time (informed by linear notions of progression).
At
the other extreme we have the pure circular (nondual) approach which attempts
to directly point to the nature of ineffable Spirit (from intimate experience
of such Spirit).
From
this perspective the present moment alone exists (which is eternal). One can do
nothing to grasp this moment (which would imply temporal concerns) so one is
therefore encouraged to freely accept that state which already simply is. So here the temporal world of space and time
(with all its desires and strivings) is made to appear illusionary. Often with this
nondual approach there is an implication that a “stages” approach to
development is somewhat mistaken.
However
both the dual and nondual realms are interdependent and - properly understood -
mutually enhance experience of each other.
When
we look at development in (linear) discrete terms, development seems somewhat
as a ladder with - starting at the lowest rung - ascension through various
stages which most be largely completed before progress to the next more
advanced stage can take place.
However
when we now look at the development from the alternative continuous perspective
- due to the interdependence of all stages - one is already experiencing any
given stage (regardless of how advanced it might appear from the discrete
perspective).
For
example, in my approach the radial levels represent the most advanced stages
(in discrete terms).
However
there is a certain valid (continuous) sense in which it can be said that
everyone’s experience of development is already at the radial levels.
The
radial stages after all represent a certain relationship as between both
differentiation and integration. And because these capacities are necessarily
present in all development then everyone already has a certain experience of
these levels.
However
in most cases this will be severely attenuated due to lack of sufficient
development with respect to both aspects (i.e. differentiation and
integration).
So
though we may already have some experience of all levels, we must keep going
both back and forwards (in discrete terms) through the various stages so as to
improve the quality of experience of each stage.
Thus
though the classification of various levels and stages of development again
necessarily has a discrete meaning, because of all the important complementary
links both within and between stages, actual development – for any individual –
entails a unique configuration (of both differentiated and integrated elements)
that can never be exactly duplicated elsewhere.
So
though - from one perspective - we can indeed identify in scientific terms the
universal structures that unfold in all development, their actual manner of
combination is unique for each person.
And
it is the great benefit of the radial approach in that in wedding the circular
to linear interpretation, it continually enables us to see development in
bi-directional terms, both horizontally within stages, vertically between
stages, and finally diagonally where development simultaneously takes place
bi-directionally both within and between stages. And then the combination of
both linear and circular aspects enables us to appreciate the tremendous
diversity involved in the actual development of stages.
So
the circular does not replace the need for linear understanding. Rather it
calls for more refined linear interpretation (that can always be taken from two
opposite directions).
And
when we can truly “see” in this fashion, dualistic notions lose any residual
meaning and we enter into pure nondual awareness (where only the present moment
exists).
It
is indeed correct from the perspective of attained nondual awareness that
phenomenal reality appears as an insubstantial play on the eternal present
moment (in experience of pure Spirit). However one cannot simply experience
this present moment without engaging in “skilful play” with respect to the
transient phenomena of temporary reality. So the very desire to directly
experience what is nondual and essential requires a prolonged knowledge of what
is dualistic and secondary. And success in this regard depends on the skill
with which one can play with these phenomena, gradually learning not to confuse
one’s ultimate desire for eternal meaning with what is merely transient and
temporary.
Our
true home can alone be experienced as Spirit in the pure present moment (that
eternally exists).
However
one can never remain complacent even when substantially anchored in this home.
Human nature always remains fragile threatening to weaken any anchor.
So
contemplative (nondual) attainment can only be secured with great vigilance and
humility.
Also
it is immediately apparent when one looks outward that the world is filled with
so many that are lost far from their true home and greatly in need of active support
and guidance if they are to renew their search.
So
the contemplative cannot ultimately be divorced from the active dimension of
serving others who are less fortunate with their temporal “play”.
So
though this stages approach is indeed ultimately illusionary in the light of
true ineffable experience of the present moment, yet it in the context of the
created world of play, it is designed as a skilful means of cognitive
interpretation.
Therefore
though we have many discrete stages (as relatively independent) one must aim to
also discover, from an integral perspective, their truly continuous nature. And
in the moment of true nondual awareness, they become ultimately irrelevant as
one’s being finally melts, without intermediary, into what is truly present and
eternal.
However
when one awakens - as it were - back into time, the relative importance of
phenomena is again restored and we must skilfully learn to play with them to rediscover
anew our eternal destiny.
The
greatest exponents of radial development - as exemplified by the famous
religious leaders down through the ages - are those who have most truly
discovered their true home in Spirit and who then have greatly assisted others
in making that same discovery.
However
I firmly believe that the time has come where the artistic, scientific and
religious domains - when properly interpreted from the radial perspective - can
significantly aid that need so desperately felt in our strangely wonderful - but
also so disturbing - world for authentic guidance in “homecoming”.
Indeed
without proper integration of these three great domains, each is separately
doomed to considerable distortion and reductionism that in many ways will
continue to hinder rather than assist that wondrous journey to our eternal
destiny.