Q Can you briefly recap on the
reasons why this higher level is necessary for integral development?
PC As we
have seen, H1 is mainly concerned with the attempted integration of the
complementary (horizontal) external and internal polarities within experience.
However normally - due to personality characteristics - a bias towards one pole
will remain. So typically the extrovert will achieve integration through
reconciling the less developed internal with the more dominant external aspect,
whereas in reverse fashion the introvert will attempt to reconcile the less
developed external with the - relatively - stronger internal side.
So in
short the extrovert attempts to integrate the self with respect to the
(objective) world; the introvert - by contrast - attempts integration of the
world with respect to the (subjective) self.
H2 is
then concerned with the further vertical integration of the whole and part
polarities of experience (which entails corresponding integration of states and
structures).
However
once again, due largely to personality characteristics, there is likely to be a
bias in one direction, with for example in the case of the more affective,
states tending to dominate, whereas with the more intellectual type, structures
will receive more emphasis.
Indeed
this can be further complicated by the fact that whereas with respect to stages
of self, states may for instance be more dominant, for the same person with
respect to stages of reality, the opposite structural aspect can be more
prominent.
Thus the
focus in development now switches to the need for diagonal integration which
entails the simultaneous attempt to reconcile complementary opposites in both
horizontal and vertical terms. So the stronger must be brought into appropriate
balance with the weaker aspect (in both horizontal and vertical terms). This
entails the relationship between a higher level with respect to one horizontal
aspect (e.g. external) and the corresponding complementary lower level with
respect to the opposite internal. So again it is in this simultaneous
relationship - as in this case - of the higher external with the lower internal
aspect, that diagonal integration takes place.
So in
terms of states and structures, this entails that we now simultaneously relate both
with respect to stages of self and stages of reality.
Q Is it
easy to achieve this integration?
PC No! it is very demanding requiring an extremely
vigilant form of contemplative awareness.
Because phenomena - both of a conscious (real) and
unconscious (imaginary) nature - have by now become considerably eroded through
immediate recognition of their paradoxical nature, one becomes absorbed in
emptiness corresponding to a deep sleep spiritual state. So this seemingly
empty state coincides with a remarkably dynamic appreciation of paradoxical
form, where phenomena arise and are instantly eroded (of any rigid dualistic element).
This eventually leads to a highly refined type of virtual experience where
phenomena no longer even appear to arise (so quickly are they eroded from
memory).
So the pure volitional aspect of personality (in the
continual desire for Spirit) is now exercised to a considerable degree. This
however implies that one becomes extremely sensitive to any imbalance
(cognitive or affective) where lingering possessive attachment might be involved.
Q Can you
now clarify the precise nature of the state and structure aspects of the
level?
PC Once again we approximate here in spiritual terms a
deep sleep state, indicating the strongly unconscious nature of experience that
characterises the stage.
However just as with the previous two stages (H1 and
H2), this is associated with a new type of dream activity (whereby the
unconscious projects itself in phenomenal terms).
At H1 we have dream activity of a real kind where
conscious phenomena assume a transparent spiritual identity. Then at H2 we
again have dream activity of a virtual or imaginary kind where - on this occasion
- unconscious phenomena likewise assume a spiritual identity.
Now at H3, we have a new type of dream activity where
direct volitional phenomena - representing the point where conscious and
unconscious intersect - are now likewise phenomenally projected.
I refer to this as original dream activity. From the
“higher” perspective it entails the most transparent of spiritual archetypes
(where form quickly gives way to emptiness).
From another “lower” perspective, it speaks of the
deepest existential issues in personality relating to the fundamental relationship of life and death.
Thus - as the spiritual writers testify - one suffers
keenly from a refined type of spiritual fear. Having persevered for so long on
this arduous spiritual journey, one is now subtly tempted to turn back from
what alone promises true life, before total emptiness is attained. From a
complementary perspective, there is the existential fear of death in the losing
of one’s physical life. And of course these fears are intimately related and
point to a lingering volitional attachment pertaining to the central region of
the will.
In structural terms we have now an even more refined
form of paradoxical awareness.
At H1 complementary opposites in conscious (real)
terms are substantially integrated in horizontal terms with each other i.e.
Type 1 Complementarity (a).
Then at H2, complementary opposites in unconscious
(imaginary) terms are likewise substantially related with each other in
vertical terms i.e. Type 1 Complementarity (b) and then integrated with their
real conscious counterparts i.e. Type 2 Complementarity.
Now at H3, complementary opposites both in (conscious)
real and (unconscious) imaginary terms are simultaneously related with each
other in diagonal terms. This leads to an extremely refined type of phenomenal
awareness i.e. Type 3 Complementarity, where phenomena no longer even appear to
arise in experience.
These complementary opposites can be given a coherent
holistic mathematical interpretation in terms of the two, four and eight roots
of unity respectively.
The two roots provide the means of interpreting the
horizontal relationship between the real complementary opposites of H1.
The four roots then provide the corresponding means of
interpreting both the horizontal and vertical relationships entailing the real
and imaginary opposites of H2.
The eight roots finally provide the means of
interpreting both the horizontal, vertical and diagonal opposites entailing both
separate and simultaneous real and imaginary opposites of H3.
The exact nature of these opposites of H3 is given by
the diagonal lines that correspond to the four complex roots which - quite
literally - in mathematical terms can be shown to be null lines (= 0).
In corresponding holistic mathematical fashion,
successful diagonal integration at H3 leads to an increasingly empty state (=
0), where the paradoxical phenomenal structures appearing, are so spiritually
refined and transparent that they no longer even appear to arise in experience.
However I should caution here against an overly
idealistic interpretation of this level.
In human terms the achievement of integration is
always of a relative, rather than final absolute nature.
So even with the best exponents, imperfections in
terms of ideal notions of integration will always remain.
Q We have
discussed before at the nature of the four forces - in both physical and
spiritual terms - from the perspective of stages of self and stages of reality
that unfold at H3.
Can we now
widen this discussion here to clarify how both state and structure aspects are
involved?
PC We will start again with the physical, illustrating
with reference to the electromagnetic force through the properties of light.
As we have seen light can become manifest in two
complementary ways i.e. as waves and as particles, which correspond to both
state and structure aspects respectively.
However at this level, considerable integration in
personality - of both states and structures - takes place.
In like manner, light also has an identity where state
and structure aspects are reconciled.
When light travels (at its own speed) phenomenal
manifestations do not occur. It is only through interaction with matter that
the wave and structure aspects separate. So at true light speed - where light
exists purely as potential to exist - state and structure aspects are
reconciled.
It is likewise similar in psychological terms, where
in the condition of pure spiritual emptiness, the phenomenal world has a mere
creative potential for existence as form.
And it is has been my firm belief for some
considerable time now that the same approach applies equally to the other
forces, with phenomenal manifestations where wave (state) and particle
(structure) aspects are separated and a null (nondual) identity as pure
physical potential for existence.
We can then show a complementary nature to the four
“spiritual” forces which can be identified as the external and internal
manifestations of the transcendent and immanent aspects of Spirit.
The transcendent aspect has a phenomenal manifestation
as a generalised state form (waves) moving towards appreciation of the
collective universal nature of reality.
The immanent - relatively - by contrast has a more
specific manifestation as structure (particles), where Spirit can be seen as
inherent to the phenomena in question.
So in natural phenomenal terms as manifestations of
form, the transcendent and immanent aspects of Spirit must - to a degree - be
relatively separated.
However, when both transcendent and immanent aspects
are integrated, Spirit no longer manifests itself as visible form, but rather
exists in a condition of emptiness (as potential for existence).
Q I see what you are trying to do
and will attempt to summarise. Basically at all levels of evolution both the
physical and spiritual forces are in operation. However for convenience we can
look at the extreme situations (a) at the alpha of creation where the physical
forces - emerging from a mere potential void or singularity if you wish -
gradually separate and become manifest in material terms and (b) the omega of
creation where the spiritual forces gradually lose any remaining separation to
become as empty and void in realisation of total fulfilment. And both alpha and
omega points coincide as the present moment continually renewed.
So with physical forces the
volitional aspect, in the desire for the ultimate meaning of evolution, is
purely instinctive and undeveloped. By contrast with the spiritual forces, the
volitional aspect gradually becomes fully aware in the realisation of such
meaning. However we are talking here in a relative rather than absolute manner
where physical and spiritual forces can never be fully divorced from each
other.
So even in the minutest sub-atomic
particles of matter, both the physical and spiritual forces are at work as
evolution blindly strives to realise its inherent purpose?
PC Yes!
Our very reflections on such matters necessarily entail living in a body which comprises
at its lower levels these very particles. So in the very attempt to reach out
for the goal of all reality - as it were - in its ultimate spiritual nature, we
remain rooted in the very source of creation, through particles that have
evolved from the very beginnings of its phenomenal manifestation. The realisation
of the goal of creation (as pure spiritual emptiness) is ultimately inseparable
therefore from the source of that same creation (as pure physical nothingness).
And this realisation takes place not in space and time but rather in the present
moment that is continually renewed.
Q. Here is a more difficult
question. What is the significance of this understanding of H3, where state and
structure aspects become simultaneously integrated, for the holistic
mathematical understanding (at this level) of the nature of number?
PC We
have already identified the state and structure aspects of reality with its
real and imaginary manifestations respectively. Of course, it is important to
understand that in dynamic experiential terms, these must be viewed as
continually interchanging with each other. So state and structure aspects have
both real and imaginary manifestations.
For
example, when the wave aspect of light becomes manifest i.e. real (as state)
its corresponding particle aspect remains imaginary (as structure). However
when the particle aspect (as structure) now in turn becomes manifest as real,
the wave aspect becomes imaginary (as state).
However
when both real and imaginary aspects are fully integrated, so that waves and
particles cannot be separated, we have an empty null state (as nothingness).
This
state of nothingness therefore refers to the holistic mathematical nature of 0
(which now has a dynamic rather than relative meaning). And as complementary
opposites are closely related in dynamic terms 0 and 1/0 = ∞ are ultimately identical
(as emptiness). So what is nothing (0) as form is infinite (∞) as Spirit.
One
fruitful way of understanding this notion is as a non-dimensional point (i.e.
with 0 dimensions).
This is
the notion of nothingness that is referred to in mystical literature as an
empty point (bindu) as potential or source for phenomenal meaning.
In more
refined mathematical manner it is the notion of nothingness that is inherent in
the dimensions of the (fundamental) Euler identity which can be given respectively
as 2πi, - 2πi and 0.
So e2πi
= e-2πi = e0 = 1. (The precise significance of these
three versions will be explained later in their appropriate context!) So in the
formulation of the dimension we have the combination of 2π (as real) and i (as
imaginary). Also we have the complementary relationship of what is circular (as
real) and linear (as imaginary).
Q Just briefly can you explain how
H3 is complementary with L3 in relation to states and structures?
PC As we
have seen, at H3 the relationship between state and structure becomes so
refined as to approach simultaneity. By contrast at L3 - because experience is
greatly lacking in both differentiation and integration - state and structure
aspects remain considerably embedded with each other. Thus the neonate - and
indeed the foetus in the womb - is still unable to properly distinguish
phenomenal form from spiritual emptiness, but rather directly confuses both
aspects with each other in a momentary type of very fleeting experience. And again this relationship has both
psychological and physical aspects. So ultimately, successful spiritual
evolution of the personal self cannot be divorced from corresponding evolution
(in experience) of the wider physical universe.
Q You believe - despite its spiritual refinement
- that full integration cannot be obtained at this level. Can you explain?
PC One of
the possible problems with the drive towards pure contemplation is that it can
require considerable withdrawal from the directly conscious experience of phenomenal
form. Thus, one tries to unravel the many layers of dualistic attachment that
can create a barrier to unobstructed reception of Spirit.
So there
can be a tendency - especially marked in some individuals - to greatly limit
engagement with new phenomena while one is deep in this process of unearthing
the dualistic roots of the old. Thus as one gropes towards nondual reality on
the higher contemplative slopes, one can become increasingly out of touch with
normal affairs and this can easily become an unhealthy development.
However –
even in narrow contemplative terms - an important difficulty can remain
reflecting a remaining imbalance as between the transcendent and immanent
aspects of Spirit.
Increasing
sensitivity with respect to remaining dualistic attachment to phenomena can
over time unconsciously create a subtle aversion to phenomena. This can lead to
a situation where one thereby unconsciously affirms the transcendent aspect of
Spirit (as beyond all created from) as opposed to the immanent aspect (as
deeply inherent in all form).
So in
approaching that central non-dimensional spiritual point of the personality
(free of all dualistic attachment) one can thereby lose the capacity to equally
affirm that point as the potential source of all created form.
However
we will be dealing with the slow resolution of this problem in our exploration
of the levels of the specialised Higher Band.
Q Finally in brief what about day time
and night time experience?
PC Both
day time and night time experience would relate to a deep sleep unconscious
state with little phenomenal activity in evidence. However whereas the day time
activity would directly relate to a spiritual state, night time would be of a
more involuntary nature serving a restorative physical need.
Likewise
with respect to structures day time activity - entailing the extremely refined
paradoxical nature of phenomena - would be now so dynamic as to leave little
trace in memory. Night time activity would be subdued though occasionally of a
lucid nature enhancing appreciation of day time understanding.
Specialised
Higher Levels
Previously
I referred to these as the Upper (Intermediate) Levels. Just as the Middle Band
of levels represents the specialisation of linear (rational) understanding,
this specialised Higher Band of levels relates to the corresponding
specialisation of circular (intuitive) awareness which we examine here with
respect to the relationship between states and structures.
H3L3 (Higher 3 Lower 3) - Pure Transcendence
Q So can you briefly explain the
relationship here between states and structures?
PC This level -
which is the first of the three specialised higher stages - represents the
culmination of what developed in the previous stage relating to the attempt to
realise pure spiritual transcendence (as spiritual) emptiness. However a slight
imbalance may still remain in that the equal realisation of pure spiritual
immanence (as source of all created form) is not yet attained.
The problem here
relates to the manner in which the simultaneous integration of structures and
states arises.
At H3 there is still
a remaining dualistic split in personality entailing higher and (complementary)
lower levels (as defined in diagonal terms). So once again with diagonal
integration the emphasis is on harmonising, for example, the external aspect of
a higher stage with the - complementary - internal aspect of the corresponding
lower stage.
Likewise this
relationship entails conscious/unconscious complementarity with
respect to structures and states.
However because
transcendent development requires the erosion of (possessive) attachment to
dualistic form, the continual negation of such attachment can - despite one’s
best efforts - gradually lead to an (unconscious) aversion to form.
This in turn leads
to a situation where the attempt to maturely reconcile structures and states
with respect to “higher” level, may be affirmed at the expense of “lower”
development.
In effect this means
that a degree of unconscious attachment to the “higher” remains, which leads to
involuntary projections from the corresponding “lower” level.
So this entails that
the mature deep sleep state (of spiritual) emptiness coincides with unreformed
elements from earliest development.
As we have seen this
deep sleep state - as one approaches pure emptiness - is associated with
original dream elements relating to fundamental existential issues of life and
death.
However the mature
original dream will necessarily coincide to a degree with its confused counterpart.
Thus the pure acceptance of the ultimate identity of life and death will be
hampered by primitive fears surfacing from earliest development. (St. John
So the onset of such
fear, as for example with sudden anger, is - literally - one’s worst nightmare
(of death) in the negative expression of the primitive original dream state
(now momentarily projected into day time experience).
On other occasions
the more positive primitive expression of the original dream - in the most
intimate expressions of erotic fantasy - may surface serving as a seductive sexual
invitation to hold on to physical life (now threatened with the approach of
pure spiritual emptiness).
And once more I see
this as being in keeping with St.
John’s
We then have
corresponding paradoxical structures matching these states (mature and
confused) with both aspects now substantially integrated in experience.
When however - as is
typical with transcendent type development – a degree of refined cognitive
attachment remains associated with the high level paradoxical form (through which spiritual meaning is
conveyed), inevitably this leads to a compensatory “lower” primitive attachment
to the complementary affective expression of that form.
So again - as the
spiritual writers testify - any undue pride attaching to “high” spiritual
consolations (which could point to subtle cognitive attachment) is often
quickly followed by a humbling experience through the onset of the compensatory
“low” primitive affective element (in the sudden onset of “temptation).
Spirit and matter
must always necessarily coexist in experience. When this relationship is extremely
refined (so that no confusion remains) both the transcendent and spiritual
aspects remain in perfect balance. However before this point is reached the -
relatively - mature expression of this relationship is always associated to a
degree with the corresponding confused expression.
So the essence of
“temptation” is the primitive desire to reduce Spirit to a temporary phenomenal
expression of its manifestation (so that Spirit is directly confused with
matter).
Q So what is the remedy for this
remaining imbalance as between this high and low level diagonal experience
(where states are closely combined with structures)?
PC It requires considerable patience and vigilance. As one
approaches closer to emptiness there is less and less that one can consciously
do to improve the situation. So when experience approaches pure volition, one
essentially responds to the direct promptings of Spirit in a passive manner.
Putting it in more psychological terms, with this transcendent
focus, an element of super ego control inevitably will remain, acting to censor
the involuntary promptings of the lower body self.
Thus one learns through attentive response, to slowly
relinquish this tendency towards moral judgement, so that the body can speak
for itself. In this manner involuntary
attachment to “high” level cognitive understanding is surrendered through the
strengthening of free affective response at the “lower” level.
So ultimately through pure volition acting at the centre
of personality (through which Spirit is directly mediated) remaining
involuntary “higher” and “lower” attachments are eroded.
Q This
seems to me somewhat idealised. Surely such perfection i.e. in freedom from all
attachments, can never be attained?
PC Yes! I would readily agree. However it is important to
remember that I am providing a template here which can be approximated in
varying degrees (without ever being absolutely attained).
Clearly, the capacities for different individuals - even
in the context of specialised contemplative development - will vary greatly.
There are all sorts of factors e.g. personality, family history and upbringing,
cultural background, the precise environmental factors affecting growth, that
can lead - even in the ablest and best intentioned – to unhealthy residuals from earlier
development. Indeed what is remarkable is that despite such obstacles that
certain individuals can still aspire to an exceptional degree of spiritual awareness.
However there will always remain imperfections - sometimes
considerable – preventing perfect attainment.
It can be easily forgotten, in the discrete approach to
stage development, that the full mastery of any individual stage cannot be
divorced from the need for appropriate development at all stages.
So in this sense - when we properly appreciate the
continuous nature of stage development - one must move on to further stages
with tasks appropriate to earlier stages still incomplete. Then from the perspective of more advanced levels,
one can return to those earlier stages to obtain an enhanced perspective. (In like manner one can move forward from
earlier to more advanced stages - that have not yet undergone specialised
development - with a diminished perspective).
And this process is two-way. For example when we obtain an
enhanced perspective on - say - H1 (from the standpoint of specialised
development of a more advanced stage - say - H3), we can then in reverse manner
obtain a new enhanced perspective of H3 from the standpoint of the revisited
H1.
So healthy integration always takes place in two-ways.
Thus in vertical terms we obtain top-down integration through reconciling an
earlier stage from the perspective of one that is more advanced; however
equally we obtain bottom-up integration when we reconcile the higher from the
enhanced perspective of the - revisited - lower stage.
Basically in terms of integration, I identify three types:
horizontal, vertical and diagonal.
Once again horizontal integration takes place within a given
stage relating to the two-way relationship as between external and internal
(and internal and external).
As we have seen the more extroverted personality will
typically attempt to reconcile the internal (psychological) aspect from the
perspective of the more strongly developed external (physical) side. However in
reverse fashion the introvert will typically attempt reconciliation of the
external from the more developed internal aspect. In this way, gaps can open up
in development wit respect to balanced two-way integration (within a given
stage).
Vertical integration takes place between stages (higher
and lower) relating to the two way relationship as between structures and
states. Too much emphasis on structural development tends to confine development
rigidly within a given stage, whereas too much emphasis on states leads to
unstable fluctuation as between many stages.
However, again we have seen again that imbalances can
easily occur with - for example - too much emphasis in development on the attempt
to reconcile “lower” from the perspective of corresponding “higher” stages.
This could be explained as relating to the unbalanced understanding of a holon
However in balanced vertical development we should equally
emphasise the onhol (i.e. where each part is whole in the context of other
parts) leading to complementary emphasis in evolution as a movement to ever
more unique parts.
And ultimately in spiritual terms the transcendent aspect
is associated with “holism” (i.e. universal wholes whereby the parts are
collectively contained in the whole) and the immanentism aspect - relatively - with
“partism” (i.e. unique parts whereby the whole is individually reflected in
each part).
Finally diagonal development takes place simultaneously as
between aspects that are complementary opposites in both horizontal and
vertical terms.
Put another way, this is the refined attempt to reconcile
in bi-directional manner, the vertical relationship as between states and
structures with the corresponding two-way horizontal relationship as between
the external and internal aspect of stages.
This directly leads then to the requirement to correctly
balance the two-way relationship in development as between form and emptiness,
which as we have seen relates to the immanent and transcendent aspects of
spirituality (with which we are now directly dealing).
However there is a special problem in development relating
to the specialisation of these “higher” contemplative stages.
Perhaps this can best be illustrated in terms of an
analogy.
Active linear activity is akin to the gathering of a
physical material such as timber for the purposes of creating a fire. However
the actual conversion of this material into energy requires passive circular
(i.e. contemplative) activity.
Now with many individuals that are destined for
specialised contemplative development, at a certain stage - sometimes quite
early in life - they switch from the attempt to gather further phenomenal
materials to the process of successfully converting what has already being
gathered, into spiritual energy.
So when this process reaches its zenith (with the
specialised “higher” band of stages) all this material - representing the
phenomenal experience of past life - now undergoes successful conversion into pure
spiritual energy. However there is great danger in this process. Just as a
normal fire will gradually die out without further material being added,
likewise in the spiritual contemplative life, the dynamics of healthy
development require than attention switch from this exclusive focus on
transforming phenomena into energy (i.e. the attainment of spiritual emptiness)
to a renewed emphasis on gathering further materials so that the fire can be
continually nurtured.
So at some point during these stages - though in truth it
is a gradual process - one needs to shift emphasis from contemplation back to
the earlier focus on phenomenal activity.
Then with a more balanced emphasis on both aspects (phenomenal
activity and contemplation) one can not only keep renewing the fire (in
maintaining contemplative focus) but ensure that its scope can steadily
increase (without fear of eventual depletion).
So the radial stages, where a more balanced emphasis on
both contemplative and phenomenal activity can be maintained, is necessary for
the enhancement of - what more narrowly refers to - specialised contemplation.
In other words the task of attaining total emptiness must
be abandoned to allow for more balanced activity through ample engagement with
form (which then will allows for an enhanced perspective on such emptiness).
So the art of successful development - which in certain respects
is unique for each individual - consists in part in knowing when a certain
developmental task (that has not been fully completed) should be temporarily
abandoned in the ultimate quest for more balanced overall development.
It is my own view that many contemplatives - despite
attaining an advanced state of spiritual awareness - become in a sense stuck in
development without ever properly re-immersing themselves in the world of form.
Indeed this very problem has to a degree in the past been
institutionalised through identification of contemplative activity with small
religious communities largely cut off from involvement in secular living.
Though some undoubtedly have a special calling to this
more specialised exercise of contemplation (without corresponding involvement
in phenomenal affairs) we should be aware not only of the benefits but also the
potential limitations of such a state.
Q Can we
return now to the Euler Identity which in its holistic mathematical
interpretation you believe provides extremely valuable scientific insight into
the nature of these stages?
PC I know that such a link-up must seem quite bizarre to
the uninitiated. However there is a long and painful personal history to this
discovery. So when realisation eventually comes, conveying the authentic
experience of long sought for truth, it carries a special power of missionary
conviction. “I have seen this so that
others may see also”.
I will attempt to put this in context. Some years ago, I
had become aware that corresponding to every major stage (i.e. level) of
development was a corresponding general class of number (when given its
appropriate holistic mathematical interpretation).
For example, conventional science is largely based on the
rational type understanding that characterises the middle levels. This in turn
bears a close relationship with the qualitative nature of rational numbers.
So the rational paradigm - which characterises
conventional science - is qualitatively defined by just one general class of
number types i.e. the rational.
However there are many other general number types. For
example we have prime numbers, natural numbers and the integers comprising both
positive and negative aspects of the natural (which constitute sub-sets of the
rationals). Then we have irrational numbers (both algebraic and transcendental),
imaginary, complex and transfinite numbers.
Now it was my firm contention that these number types
could be coherently mapped in a qualitative manner with each of the major
levels of development, providing thereby the most scientific manner possible for
understanding the precise holistic structural nature of these levels.
Indeed I wrote an online book at the time “The Number
Paradigms” detailing (in accordance with my restricted knowledge) these
connections.
However one slight misgiving that remained for some time
was that this number mapping seemed to dry up beyond the stages of the “higher”
band. In other words - using my own terminology - I could provide the
appropriate qualitative number type connections for all the levels of the
Lower, Middle and Higher Bands. However I could not satisfactorily proceed
beyond that to map in corresponding number fashion either the Specialised
Higher or the Radial Bands.
One of the great difficulties with conventional
mathematics is that use of number to denote a specific quantity is not properly
distinguished from the corresponding use of that number to denote a dimension
(i.e. power or exponent).
Indeed it was the very recognition that the true meaning
of number to represent a dimension (as power) was properly qualitative (in a
philosophical manner), in contrast to the standard interpretation in
conventional terms, that led to the birth of Holistic Mathematics.
So the rational understanding of number (when used as
dimension) simply reduces qualitative to quantitative meaning and this defines
conventional scientific (and mathematical) understanding.
However the more advanced “higher” levels lead to a more
refined type of qualitative understanding where rational and intuitive type
understanding are combined in varying degrees. And I was able to successfully
show (in terms of my own criteria) how each of the “higher” levels, H1, H2, and
H3 was defined by the true qualitative (i.e. philosophical) appreciation of
algebraic irrational, transcendental and transfinite numbers respectively.
(One important implication of such understanding is that -
just as conventional science is based on the rational paradigms - other fully
coherent systems of science can be equally based on the irrational,
transcendental and transfinite paradigms respectively!)
However the stages of the Specialised Higher Band are
concerned with the attainment of varying degrees of emptiness. So the task
therefore was to show how these could in turn be explained through the
qualitative interpretation of appropriate numbers (used as dimensions).
To cut a long story short, I eventually came to realise
that the answers here were contained in the Euler Identity (when expressed in a
slightly modified fashion).
So the standard version of the Euler Identity is given as:
e πi = – 1
However a more fundamental version can be given by
squaring both sides so that
e 2πi = 1
Now e is a remarkable number and in holistic terms
can be understood as symbolising organic growth (where the differentiated and
integral aspects of development are indistinguishable from each other).
And even in conventional mathematical terms both
the differential and integral of ex are similar!
So the
very essence of human development during the Specialised Higher Band is that
the differentiation of phenomena in experience becomes so refined (through
immediately being spiritually integrated) that they no longer even appear to
arise in experience.
With this
type of development, the qualitative dimension of experience becomes empty (= 0
in holistic mathematical terms). And this leads in turn to the spiritual experience
of unity.
Now there
are three equivalent ways of expressing the fundamental version of the Euler Identity
which in turn can be mapped to the three levels of the Specialised Higher Band.
These are
1) e 2πi = 1
2) e – 2πi = 1
3) e 0 = 1
So it is the first of these formulations that is
directly relevant to this stage H3–L3.
If we take a circle of unit radius the circular
circumference = 2π.
However
though the symbol of the circle holistically symbolises nothing or emptiness
(literally O), in quantitative terms the circle of unit radius has both
extension and volume (because of the use of solely linear notions).
Thus to
switch to the true qualitative meaning of a circle (without extension), we correspondingly
switch to the qualitative radius (where we use imaginary rather than real
units).
So the
circumference of the circle now = 2πi.
This non-dimensional
point circle (without extension) can be viewed as one where the linear diameter
has contacted to 0 so that its circumscribed circumference likewise contracts
to 0.
So at
this point, both circular and linear notions can be reconciled. Likewise in
psychological terms at the central point of personality i.e. Spirit, (linear)
form and (circular) emptiness can likewise be reconciled.
Furthermore,
this is in agreement with mystical accounts, which directly refers to this pure
point of personality. In Christian mysticism (e.g. Eckhart) it is sometimes
referred to as the apex or high point
So the
purely non-dimensional circular dimension (which equates to a point) is here
given by 2πi.
However
there is a limitation in that it refers only to the intensive notion of
nothingness (as concentrated at one central single point).
However
the extensive notion of nothingness (or emptiness) leads to Spirit as existing
everywhere (at all possible points).
Thus the
complete meaning of nothingness (or emptiness) embraces both the intensive and
extensive notions.
Now the
very essence of the transcendent focus on spirituality (which characterises
this stage) is that it seeks to attain emptiness (as beyond all form) without
however equal emphasis on the immanent focus of emptiness (as inherent in all
form).
So this
leads to the intensive notion of nothingness as concentrated at a single point
at the centre of personality (which also serves as the centre of the Universe).
Thus it is
quite remarkable how this intensive notion of nothingness has a precise
mathematical meaning (through the holistic interpretation of 2πi as dimension).
This
leads to a form of unity which we will now explain.
In
mathematical terms
e 2πi = 1;
Strictly in more precise terms this should be given
as:
e 2πi = 11
Now the
significance of this use of dimension of 1, is that one attempts (to a degree)
to relate to the - yet to be recreated - world of form in a reduced linear
manner. This is due in turn to the involuntary censorship of “lower-level”
physical activity which still hampers the immanent reception of reality.
Put
another way, the free intuitive sense of the world being reborn through a new
creative light (which would fully entail the dimension 0) is still absent.
However
we will come back to this important formulation with the next levels.
Q Can you now briefly summarise
the day time and night time experience of H3-L3.
PC Both
relate to a deep sleep state (with occasional dream activity of an original
kind). This would entail that both day time and night time experience operate
at a deeply unconscious level (without much phenomenal activity). However in
both cases (day time or night time) one can suffer temporary disturbance
through the surfacing of profound existential instincts of desire and fear
(relating intimately to life and death respectively).
And these
states will be closely associated with their corresponding paradoxical
structures.
H3L3 - R0 (Higher H3L3 - Radial 0) - Transcendence and
Immanence
Q So let us briefly view the
states/structures of this level?
PC
Though states and structures are considerably harmonised in simultaneous manner
at the previous level, a slight imbalance remains whereby “higher” level
states/structures still tend to dominate their corresponding “lower” level
counterparts. This leads to an unduly transcendent focus in development (with emptiness
affirmed - to a degree - at the expense of form).
This requires more attention be paid to
the - yet unreformed - confused elements dating from earlier development so that involuntary projected
phenomena from the unconscious can speak for themselves without undue control
from the “higher” self.
When this occurs, the involuntary nature of
projections - which always relates to an undue degree of repression - gradually
ceases. In like manner with increased emphasis on the “lower” bodyself suitably
restored, the involuntary desire to become attached to “higher” spiritual
phenomena likewise ceases. Thus both “higher” and “lower” can now be fully
harmonised in accordance with free will (through pure operation of the central
volitional aspect of Spirit).
Q Do unconscious projections now disappear?
PC No!
However their involuntary nature does largely recede. So now, projections -
“higher” and “lower” - are freely and smoothly emitted from the unconscious
with their holistic nature appropriately interpreted.
Another
important consequence of this latest degree of integration is that one clearly
realises that for proper understanding, the interpretation of structures - in
any appropriate setting - entails interaction with the appropriate spiritual
states. Otherwise considerable reductionism can ensue.
We cannot
for example attain advanced stages of development through study - merely - of
the structural patterns associated with these levels. Equally we cannot attain
these same stages through mere experience of their respective states. Both
states and structures must interact with each other (in a manner appropriate to
the level of development experienced).
Q You talked before of the twin
processes of entombment and “enwombment”. Can you now explain these in the current
context?
PC In linear discrete terms birth and
death appear as opposite ends of the life experience. However in a spiritual
intuitive sense both of these coincide as twin aspects of the same process.
We have
already identified the transcendent aspect of spiritual development as the
desire to go beyond all created form so as to experience spiritual emptiness.
However this - in psychological terms - requires continually dying to
phenomenal attachment. So the completion of the process results in psychological
death and a corresponding entombment of the Spirit in the unconscious, where it
remains insulated from outside phenomenal disturbance.
However
the corresponding immanent aspect of spiritual development, in the desire to go
within all created forms so as to discover Spirit as their source, requires a
journey in the opposite direction back through the earliest stages of
development. Here, one gradually unearths - and thereby unravels - the
primitive confusion dating from that time. So this process is completed by returning
to the development at one’s very birth and then crossing over the line to
prebirth leading to a corresponding spiritual “enwombment” (once again in the
unconscious).
So during
the three levels, corresponding to the Higher Spiritual Band, both entombment
and “emwombment” in the spiritual unconscious coincide as twin aspects of the
same process.
And this
is preparation for spiritual rebirth through the creation of a new world of
phenomenal form that issues from the spiritual centre i.e. point singularity of
personality (now potentially wedded with the entire universe of cosmic form).
So, just
as natural birth is preceded by an important prenatal period relating to the
development of the foetus in the womb, likewise spiritual rebirth (whereby
radial development properly commences) is preceded by an important spiritual
prenatal period relating to the incubation of the fledgling purified
personality in the unconscious.
This can
perhaps explain why experience can remain so passive during this time with little
desire to get involved in phenomenal activity. Rather one strives to maintain
constant communion with Spirit (in somewhat similar fashion to the manner in
which the infant foetus in the womb remains closely united with the mother).
Q So to push this a little
further! You are saying that just as there is a conception and pregnancy period
before natural birth occurs that equally there is a similar conception and
gestation period before spiritual rebirth can take place?
PC Indeed!
However it is only in certain cases where marked specialisation of
contemplative experience (in the narrow sense) takes place, that this kind of
experience would be obvious. In terms of my account of stages, this period of
development relates to the Specialised Higher Band (with its three
corresponding levels). However with most development - even of an advanced
spiritual nature - these stages are likely to be significantly bypassed.
Q We will return now to the
holistic mathematical interpretation of the fundamental Euler Identity that we
have already discussed as so important for precise scientific clarification of
the nature of the first level of the Higher Specialised Band. Can you continue
now to demonstrate its relevance for this second level?
PC Here
we will use the second version which is of the form,
e – 2πi = 1.
As we have seen, the dimension 2πi corresponds holistically to
the non-dimensional circular point that defines the transcendent empty centre
of the personality (and potentially the cosmic world of form). However, it
remains somewhat one-sided. In other words, in focusing intensively on this
general transcendent point, it does not allow for equal emphasis on all the
immanent non-dimensional points centred extensively throughout the Universe
(where Spirit is seen as inherent in all form).
So in the
process of moving to greater integration, whereby transcendent and immanent
aspects of Spirit are maintained in equal balance, we must initially negate
lingering attachment to the non-dimensional point (representing the
transcendent centre). Thus we must deal with the subtle problem, whereby in
affirming spiritual emptiness (as beyond all phenomenal form) one thereby can
develop an unconscious aversion to this form.
So this
negation of the non-dimensional point now entails, in holistic mathematical
terms, the dimension - 2πi .
So we now
have
e – 2πi = 1.
More correctly we have
e – 2πi = 1– 1
What this means is that we can now dynamically
negate in experience any remaining unconscious dualistic rigidity with respect
to the manner we interpret form. (Remember that dualistic implies linear which
in turn is literally one-dimensional! So – 1 as dimension relates to the
negation of this dualistic tendency).
Put yet another way, this stage prepares the way
for the gradual rebirth of the world of cosmic form whereby it is recreated
through a new dawning of spiritual light in a purely free intuitive manner.
Q
Finally, briefly what are the day time and night time expressions of this
level?
PC Again it is remarkably free of phenomenal
activity as the remaining involuntary projections (both at “higher” and
corresponding “lower” levels) gradually die out.
So this leads to a deep sleep state (in the
spiritual unconscious) that is largely free of visible structural activity of
any kind.
Furthermore there would be little distinction as
between day time and night time experience. So this unity of day and night reflects
the deeper unity of life and death in the personality (i.e. where they are no
longer understood as separate but rather as intimately connected as two sides
of the same process).
R0
(Radial 0) – Emptiness as Form
Q We now come to the final of the three
levels of the Specialised Higher Band. What is the significance of this level
for the understanding of states and structures?
PC Before proceeding
further, it is important to clarify one key point. Emptiness always implies
form and equally form always implies emptiness. However generally in the
contemplative literature, I would find that there is too much emphasis during
this period of development on emptiness - effectively to the exclusion of form
- which is very mistaken.
So the true position
at the most spiritually passive of stages (which this is) where one resides in
an - apparent - deep state of emptiness that an incredible degree of phenomenal
activity of form likewise takes place. However it is now of such a dynamic
nature that it no longer appears to arise in consciousness and is so
transparent that it leaves no trace in memory.
Indeed there is a
close analogy with the nature of “empty” space, which physicists realise is not
longer empty but rather comprises highly dynamic virtual particle activity,
which however is so transient and short-lived that it leaves little trace.
Q. So this represents the full
reconciliation of structures and states?
PC Yes!
They are so closely related as to be indistinguishable from each other. Also
the paradoxical structural aspects entailing simultaneously both real and
imaginary phenomena (in accordance with diagonal complementarity) are so
refined that they no longer even appear to arise. Thus highly dynamic
structural activity - that is so dynamic as to be undetectable - coincides with
an empty spiritual state (representing the potential for the recreation of the
world of form).
Q In a way this is fascinating for
what you are saying is that that when the experience of form is sufficiently
dynamic that it appears invisible. Thus if the world is to be reborn (in later
stages) this would imply a slowing down in the dynamics of understanding which
would seem like regression from what has already been achieved?
PC This
indeed is an excellent point for what you are implying is in a sense correct.
Perhaps
it will help to put the issue in perspective once more by going back to the
fire analogy.
Now, I
have identified before the specialised contemplative experience, as one where
phenomenal material that has been already generated through past experience, is
now fully converted into spiritual energy. Though this represents a notable
achievement, it also implies possible limitations in that one - in a sense - may
play too safe resisting the invitation for further phenomenal involvement with
reality.
So if we
have already a fire (where all the material is burning) and throw in a few
extra twigs they will be quickly converted to energy. Likewise the specialised
contemplative may well be able to successfully embrace in spiritual fashion a
limited extra amount of phenomenal involvement.
However imagine
that we now throw a substantial amount of extra material on to a fire. The
process of transformation into energy will no longer be instantaneous. So
though the fire may become brighter (representing a greater degree of energy
conversion) this will coincide with material not yet converted into energy.
In like
manner if the contemplative were to embrace a substantial amount of extra
phenomenal activity, though overall spiritual energy might thereby increase, it
would necessarily coincide at any given time with the existence of dualistic
phenomena.
Now
returning to the fire, if too much material is suddenly added, there is a
danger that the fire could even be extinguished. Likewise if a contemplative is
suddenly thrust into a busy environment with many new demands, there is a
danger that, in becoming so quickly overloaded, the spiritual process could even
break down.
So we can
see that in terms of the fire, the best way to increase its heat and energy is
to add in new material (in a manner that is appropriate to its existing size).
So its maintenance and - indeed continual increase - then necessarily coincides
with the new material (not yet converted into energy).
Likewise
the radial stages - as I define them - relate to this balanced growth with respect
to both contemplative and (dualistic) phenomenal activity, so that both serve
and enhance each other.
Q Can we now move on again to your
holistic interpretation of the fundamental Euler Identity! So presumably we are
now dealing with
the third version of the formula as equating to this stage?
PC Well this formula,
i.e. e 0 = 1, is
obtained through combining the two earlier versions
i.e. e 2πi * e -2πi = e 0
The
significance of this formula is that we have now arrived at the pure holistic understanding
of the point dimension (i.e. that is non-dimensional or empty in both an
intensive and extensive manner).
So we
first affirmed (exclusively) transcendent emptiness (as beyond all created
form). We then negated any remaining attachment to this transcendent notion,
which hindered realisation of the corresponding immanent notion of emptiness
(as inherent to all form).
So, in
smoothly positing and negating the transcendent aspect we thereby bring it into
perfect balance with the immanent.
Thus e 2πi * e -2πi = e 0 = 1 0
Now the
R.H.S of this latest form - when appropriately interpreted in holistic
mathematical terms - provides the most illuminating interpretation of the pure
relationship as between the transcendent and immanent aspects of Spirit.
1 in
holistic terms symbolises form which in its most generalised universal
expression can be conceived as a single unit (i.e. representing all form).
0 as
dimension symbolises spiritual nothingness or emptiness (i.e. which is empty of
phenomenal form).
Now when we
approach form from the transcendent aspect, we move beyond particular
expressions to a more universal whole appreciation, which ultimately leads to a
fully spiritual appreciation (empty of form).
However
in the very moment of this pure transcendent realisation - provided balanced
growth with respect to both aspects has taken place - we now equally realise
the emptiness of Spirit (as potentially the source of all created form).
So
paradoxically in the very moment of finally dying to all forms (in a transcendent
spiritual fashion) the world is ready to be gloriously reborn (in a corresponding
immanent manner).
More
completely using paradoxical language, we can say that the pure emptiness is
neither transcendent nor immanent and yet at the same moment both transcendent
and immanent. So we are at that critical turning point in development where the
death of phenomenal reality in emptiness is now about to become the glorious spiritual
rebirth of all reality as form.
And this
is the most purely contemplative realisation possible of reality (though paradoxically
not the most advanced).
We could
say that it represents the closest approximation we can have in experience to
pure witnessing (whereby Spirit directly communes with Spirit).
However,
as in keeping with our previous analogy, greater energy can be generated
through continually feeding the fire with further material.
In like
manner this is true with the contemplative life, where greater power, depth and
perspective can arise though continually balancing contemplation with committed
involvement in phenomenal affairs.
So the
completion of this level leads naturally to the birth of the radial levels.
Q You see yourself as attempting
to maintain a golden mean - as it were - again as between Eastern and Western
mystical extremes. Can you clarify?
PC Though
it is a big generalisation, I would see a tendency to overemphasise emptiness
(at the expense of form) as more typical of Eastern mystical traditions whereas
in Western accounts there is often a considerable reluctance to fully let go of
dualistic form (even when trying to embrace emptiness).
Firstly
though it is permissible to try and point beyond human experience in portraying
the ultimate nature of spiritual reality, where human experience is concerned,
emptiness must necessarily coincide with form (even at the purest levels of
contemplation).
As I have
explained before with advanced contemplation, the generation of paradoxical form
becomes so dynamic that it no longer appears to arise in experience.
However
at the radial levels, dualistic - as well as paradoxical - phenomena of form
necessarily coincide with the experience of emptiness. Quite simply no matter
how spiritually advanced one might become, engagement in practical affairs is
not possible without the clear recognition of dualistic phenomena.
In
conclusion I would see a marked failure in Eastern accounts to properly
distinguish the radial from more purely contemplative levels and then to give
them the same amount of detailed attention (as the contemplative).
By
contrast the radial levels - at least in some respects - are often dealt with
well in Western accounts, though detailed treatment of the more purely
contemplative stages is generally lacking.
Q Finally what about day time and
night time experience?
PC Again
there is no clear distinction. Strictly we are no longer at a sleep state
(which pertains to the unconscious) but rather at an ultimate spiritual state
representing the midpoint between sleeping and waking. So from one perspective
(negative) it is neither sleeping nor waking; from an equally valid perspective
(positive) it is both sleeping and waking.
Likewise
in structural terms we are at the midpoint as between refined paradox and
refined dualism (i.e. lying between non appearance and appearance). Again in
negative terms it is neither paradox nor dualism; in positive terms it
represents both paradox and dualism.
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