12. Levels as States: Levels as Structures (E)

Q Once again before proceeding further let us briefly look back at the three stages of the radial level with a view to fundamental clarification of te nature of both states and structures involved?

PC Yes! this would be valuable. I am beginning to see into this whole area more clearly. Therefore every restatement can provide a slightly new perspective that can be helpful. 

I think the most important thing that can be said is that both states and structures now operate at these levels in a bi-directional manner. From one perspective they keep drawing one away from undue attachment to phenomena of form. So the direction of movement here is inwards – away from the world of active involvement - in a (transcendent) spiritual contemplative manner.

As we have seen – with respect to this direction – the nature of states and structures was also quite similar here for the levels of the Higher Band.

However the levels of the Radial Band now additionally unfold in an outward direction with respect to both aspects.

This latter direction enables therefore growing fruitful active involvement with phenomenal reality to take place.

Furthermore because both the inward (contemplative) and outward (active) directions are themselves ultimately complementary they can mutually enhance each other. Therefore pure contemplation provides plentiful spiritual energy for fruitful active involvement; equally the demands of such involvement increase the need for continual renewal at ever deeper contemplative levels.

However I have frequently cautioned that success with respect to this combined interaction of contemplation and activity can vary greatly. For the active mystical type, the contemplative aspect is likely to remain – relatively – undeveloped whereas by contrast for the contemplative mystical type, active involvement with reality again will tend to remain – relatively – restricted. It is only with exceptional examples of the mixed type (who remain extremely rare) that the full potential of human personality can emerge with respect to both attainment of incredible contemplative depth combined with the capacity for remarkable creative transformation of the world.

Q So can you now briefly summarise with respect to each of the radial levels?

PC Again each of the radial levels – certainly in my limited experience – address key problems that remained unresolved at the higher levels.

Human development in many respects is inevitably conditioned by many factors such as personality characteristics, environmental and cultural factors providing an overall background context for one’s upbringing as well as somewhat uniquely determined crisis moments that may arise.

However having said this it is still quite remarkable how a general pattern at the higher levels so often emerges involving initially the hierarchical nature of mind, emotion and body.

The mental cognitive function of reason is most directly associated with the attempt to understand reality in a conscious manner.

Thus when higher development starts, this seems the most accessible function in terms of (indirectly) facilitating spiritual unfolding.

So I have always identified H1 (psychic/subtle) with the attempt to achieve full complementarity of the horizontal polarities (external and internal) at a conscious level.

However the problem that then gradually surfaces is that the conscious remains strongly interdependent with the unconscious aspect.

And integration of the unconscious aspect essentially operates in a vertical manner through achieving both top-down and bottom-up integration of all the various levels with each other.

Now in direct terms the unconscious aspect is most directly associated with emotion and affective life.

So at H2 (causal) the focus considerably switches away from the cognitive - which in any case has now undergone much refinement - towards the affective.

As we have seen this requires obtaining the two-way complementarity of the vertical polarities of whole and part. Typically the whole aspect is identified with archetypal symbols associated with the “higher” levels, whereas the part aspect surfaces through intimate type instinctive projections from corresponding “lower” levels.

Any remaining excessive cognitive remnants are now revealed through the repressive effects of the super ego to control lower instinctual activity.

So just as purification of the cognitive aspect aims at a pure form of control, where the rational mental function can operate smoothly in conjunction with Spirit, purification of the affective aspect aims at a refined form of response (where emotion can operate – without rational censorship – sensitively in line with Spirit.

However in the very nature of things, whereas H1 tends to specialise unduly with (real) conscious integration directly represented by the cognitive function, likewise H2 tends to specialise unduly with (imaginary) unconscious integration directly represented by the affective function.

So the task at H3 (nondual) is to now concentrate on the central relationship as between conscious and unconscious which relates directly to the volitional function (i.e. will).

However the “higher” level attempt at pure willing in the attempt to reach spiritual unity can lead to considerable psychophysical conflict at the most instinctive levels of being. And these problems show up directly in body symptoms such as stress and illness.

The roots of this intimate (hidden) psychophysical conflict relate fundamentally to remaining imbalances with respect to the manner in which the cognitive and affective functions are related.

Coming to terms with such conflict requires a prolonged and disciplined form of unearthing where one gradually - through the pure guidance of Spirit - unravels the instinctive confusion from early development that leads to such conflict. In this way the “lower” (instinctive) body is gradually harmonised with the “higher” volitional designs of Spirit.

So whereas - as I have often stated - the first of the “lower” levels starts with the differentiation of the bodyself, it is not - in complementary fashion - till the last of the “higher” levels has been traversed that successful holistic integration of the bodyself with Spirit can be achieved.

And even here such success is necessarily always of a limited nature.

Sorting out all these problems of selfish attachment - in an attempt to reach a purer state of contemplative union - requires a considerable amount of dynamic negation through the (temporary) withdrawal from phenomenal involvement.

This therefore leads essentially to a one-way direction in development away from the world towards Spirit.

Ultimately however the most balanced form of integration requires that both form and emptiness be equally emphasised.

Thus the levels of the Advanced Higher Band serve as an important transition or readjustment as one gradually realises the limitations of the kind of integration already attained and also prepares for the next great major unfolding in development with the earlier radial levels. 

So the first of the radial levels (R1) entails the integration (and differentiation) of the relationship as between body and Spirit in – relatively - both a positive (outward) and negative (inward) manner.

Essentially once again this level relates most directly to the pure exercise of volitional capacity (unhindered by more protracted involvement in phenomena).

So it pertains again – not to the conscious or unconscious as such – but rather to the central interaction of both (which depends directly on Spirit).

Coming from the contemplative orientation to development, this is still a very passive level with little settled phenomenal activity present.

Also – as speaking from personal circumstances – there may be very little overlap of the cognitive and affective functions with each largely confined to either the internal or external aspect of reality. (In my own case the cognitive has been associated with the external and the affective with the internal aspect respectively)!

However precisely because of these restrictions it lends itself to a unique form of understanding.

So for example I have found R1 to be the most ideal level in terms of obtaining an objective understanding of the fundamental holistic nature of all development (which is mathematical in nature). Precisely because it is still so bare of any settled phenomenal activity of a more specific nature, it lends itself to an effortless understanding of its overall holistic nature.

And such understanding requires very pure intuitive insight (related to the positive expression of the original dream state) that is accommodated through the most refined cognitive understanding characteristic of the level. This rational understanding is so intimate that it can only function through the direct prompting of Spirit (as expressive of the wisdom intuitively received).

There is of course on the affective side another equally important type of understanding which because of my scientific emphasis I have not commented on in great detail.

Because now rational super ego control has been largely removed from affective experience, one can intimately see into the nature of primitive desires with their instinctive tendency to hold on to (or alternatively destroy) physical life. This for example operates very keenly through erotic fantasy which always points to something very important regarding our true physical needs.

Salvation does not come through attempting to censor fantasies, though at earlier stages this may indeed be advisable. Rather it comes from remaining freely open to them so as to receive important unconscious signals regarding our true physical needs.

Thus the “higher” spiritual and “lower” physical aspects of personality are truly complementary. Indeed when properly integrated such hierarchical rankings lose any meaning (except in a merely relative sense). Then Spirit can express itself freely with respect to both its transcendent aspect (as beyond any phenomenal understanding) and also its immanent nature (as within all nature as the very source of its existence).

Thus the positive expression of the original dream state (with accompanying refined complex rational structures) provides the basis for conscious interpretation of reality at its most universal level. Equally it provides the basis for smooth re-engagement with this reality with respect to immediate local concerns.

However conscious light still remains very limited.

At the second of the radial levels the affective and cognitive aspects (having been fully differentiated in positive manner from each other at R1) can now start to fruitfully interact with each other. So the holistic vision of reality (rationally understood) now becomes gradually imbued with the accompanying affective quality of universal compassion.

Likewise instinctual life (affectively experienced) now becomes imbued with the inner rational quality of judgement facilitating the making of appropriate choices when extending the range of one’s phenomenal engagement with reality.

Both the virtual dream state and its accompanying imaginary rational structures are especially activated in positive fashion at this time. This enables intuitively inspired understanding at a less fundamental level of reality to unfold greatly facilitating creative work in a number of related fields. This essentially relates to a new two-way capacity with relation to the understanding of wholes and parts.

Thus one can integrate them readily (in any appropriate context) as complementary while equally separating when necessary thus facilitating more detailed analytic interpretation of reality. So the discernment of overall patterns and general hypotheses (as wholes) can now be intuitively linked with data and observations arising from more precise detailed investigation (as parts).

Also the key insight as to how – in the context of one’s own talents and limitations – to best express the universal contemplative vision in actual life circumstances can unfold. So a clear understanding of one’s true vocation may emerge, potentially energising one to undergo the additional necessary development to make it an actuality.

Though conscious activity greatly increases here, there still remains a divide, with holistic experience somewhat externalised with local involvement depending unduly on internal personal circumstances.

However because at R2 the emphasis is still largely on vertical movement through the various stages, consolidated experience with respect to any particular stage remains limited.

Therefore it is not till the unfolding of R3 that significant horizontal experience within a given stage can become established.

This in turn coincides with marked interaction of the external and internal polarities which in turn greatly enhances the capacity for direct conscious experience.

This level is thus associated in two-way fashion with the operation of the real dream state (and its accompanying structures entailing opposite and negative polarities).

What this entails in effect is that spiritual intuition (as state) now operates with respect to the direct conscious interpretation of reality.

So again, whereas at H1 there was the one-directional experience of the dream state transcending the dualistic experience of phenomena, now the movement at R3 is two-way with both transcendence and immanence involved. So in this latter capacity, pure spiritual intuition becomes the basis for restoration of the world of dualistic form in enhanced fashion (as the true expression of Spirit).

Likewise at H1, the movement of structures was essentially away from the separation of external and internal polarities towards their paradoxical appreciation as truly complementary.

However here at R3, again the movement is two-way so that both the (relative) dualistic separation as well as paradoxical complementarity of opposite polarities can be both maintained.

Q You made significant play earlier of the connection as between the notion of levels as representing dimensions (in a precise holistic mathematical sense). So for example you identified the middle levels as linear (i.e. identified with the 1^st dimension). Then in turn, H1 was identified with 2-dimensional, H2 with 4-dimensional and H3 with 8-dimensional reality respectively.

Briefly how do you extend this notion of dimensions beyond the higher levels?

PC This indeed is a key point. For example I identified the first of the higher levels (H1) as two-dimensional. Now the two roots of 1 are + 1 and – 1. Likewise in holistic terms two-dimensional reality entails the interpretation of original unity through the opposite real horizontal polarities (which are positive and negative with respect to each other).

In holistic terms four-dimensional reality entails the interpretation of that same original unity through both opposite real (conscious) and imaginary (unconscious) polarities, which in turn relates to the quantitative interpretation of the four roots of unity.

Then eight-dimensional reality entails real, imaginary and complex roots (relating to the eight roots of unity).

Now one way of appreciating additional dimensions is like the directions on a compass. For example we can define the 4 main directions N, S, E and W as equidistant points on the circular circumference of the compass. These would correspond to the nature of 4-dimensional interpretation. However we can keep combining these main directions to get ever more refined directions (as equidistant points on the compass).

In like manner we can keep combining the two real and the two imaginary polarities to get ever refined complex combinations of real and imaginary. In psychological terms this entails ever varying combinations in experience of conscious (real) and unconscious (imaginary) aspects. And these basically correspond to higher dimensional experience.

Basically it is at the radial levels that the refined ability to make these various combinations arises.

There still is one major distinction that I will only mention briefly here.

The directions that I have referred to so far (i.e. 2 raised to a natural number power) are most directly associated with pure integral experience.

And as the higher levels were geared directly to holistic integration of experience, we were therefore especially interested in these dimensions (as 2 raised to a respective power).

However actual experience also entails differentiation as well as integration.

Now the basis for differentiation would be directly related to the prime number dimensions.

So the radial levels entail this more intricate pattern of forming prime dimensions (as the basis for differentiation) and then achieving overall integration (2 raised to a power).

Now there is a special connection here between differentiation and integration in the form of Mersenne primes which are always one less than 2 (raised to a respective power).  

So psychologically, a significant tension always exists as between integration and differentiation in experience. As Mersenne primes illustrate, there is a special tendency for the attainment of pure integration to quickly give rise to the sudden emergence of new primitive instincts from the unconscious.

Indeed we could even put it more strongly by saying that the very process of uncovering deep rooted instincts in the unconscious requires reaching ever higher levels of spiritual integration.

Q This is fascinating! You suggested before that pure contemplation is ultimately untenable and I can see why now! By your account this would limit experience largely to relatively low powers of 2 which would mean that deeper layers of primitive instinctual behaviour would not be revealed. However radial experience by its very nature keeps revealing new primitive instincts (through differentiation) and then successfully harmonises these (through integration) leading in turn to newer instincts being revealed. So ultimately just like the prime numbers themselves,s this process is inexhaustible (though because of the growing scarcity of the primes as the range of numbers extend primitive interference – though more intimate – would become less frequent at the higher levels of radial integration)!

PC And remember that just as the prime numbers are the basis of all natural numbers, likewise primitive instincts (below the level of conscious experience) form the basis for all subsequent conscious experience. Such conscious activity then arises through successive patterns of organisation of these primes giving them an ever more stable identity. However if attachment exists at the most primitive level, then this attachment necessarily becomes embedded in subsequent conscious experience (without however access to its roots remaining available).

Thus in spiritual terms the secret of dealing successfully with attachments (of all kinds) requires that they be removed at source i.e. at the most primitive levels of experience.

Middle Radial Levels

I must caution from the start that I can offer a diminished interpretation of these stages (largely from an earlier R1 perspective).

MR1 (Middle Radial 1) - Active Illumination 1

Q Accepting your point regarding a diminished interpretation of these ever more advanced levels, how would you classify MR1 with respect to structures and states?

PC In one sense it represents a continuation of what has gone before, with a growing ability to differentiate reality at a (conscious) rational level while equally maintaining overall integration of this reality in (unconscious) intuitive terms.

If we compare this with the earlier middle level, where differentiated understanding with respect to localised concrete phenomena undergoes initial specialisation, we can see certain similarities.

Once again we have an initial specialisation of differentiated conscious ability (still confined somewhat to more localised activities). However what greatly distinguishes this more advanced level from its predecessor is that this is now combined with a mature holistic integral capacity (based on a deep contemplative level of attainment).

This contemplative capacity is first developed (through relative withdrawal from conscious experience) at H1.

Now when we compare these two earlier stages M1 and H1 they are not separated very much in sequential terms (with only M2 and M3 intervening).

Put another way as conscious rational ability develops in a forward direction at the radial levels, unconscious intuitive ability (directly related to spiritual contemplation) develops in a reverse backward direction.

In other words one keeps coming down – as it were – from the universal transcendent aspect to a more balanced spiritual perspective (which equally incorporates the immanent). In this way one finds it easier to keep integrating contemplative spiritual capacity with practical concerns of a phenomenal nature. 

Therefore, though the perfect marriage of contemplation with activity has not yet been realised, we are moving ever closer towards this goal.

Q How would you express this more directly in terms of states and structures?

PC We have already identified the distinctive states associated with each of the earlier radial levels.

Once again R1 is associated with the specialisation of the original dream state (in a bi-directional manner). This implies that one can now – with respect to the understanding of this level – move in a balanced manner from contemplation (emptiness) to meaningful phenomenal activity (form) and then back once more from such form to spiritual emptiness.

R2 is then associated with the specialisation of the virtual dream state again in a bi-directional manner and finally R1 with the real dream state in bi-directional terms.

Though the radial waking state also is steadily developed during these stages it only undergoes full specialisation during the Middle Radial Band. 

What this means in effect is that one now increasingly develops the capacity to use each of these states in a relatively separate manner (when appropriate) while improving in ability to harmonise all of these states in a - relatively - integral fashion.

Thus during these middle radial levels, though (waking) conscious ability is greatly strengthened, it can be combined in varying measures with all the other states (i.e. real dream, virtual dream, fundamental dream and eternal).

However having said this, limitations will still mainly remain at MR1 with respect to specialised radial waking activity.

Thus from one perspective though one now steadily improves with respect to empirical and from another with respect to formal conceptual ability, a certain divide still exists between both preventing full integration.

So if we are to distinguish MR1 from the earlier M1 level, we must remember that it is not so much just the radial counterpart of concrete operational understanding but rather the combination of concrete and formal understanding (that is however not yet capable of full integration).

Thus in terms of the personality profile from which I am writing this would imply that empirical understanding tends still to be unduly confined to localised activity and theoretical understanding to the more holistic understanding of overall reality.

So the problem still remains that one’s actual activity may still not represent a fully adequate expression of one’s overall contemplative vision of reality.

A parallel situation exists here with respect to structures.

Once again at R1 we had the specialised bi-directional development of the complex paradoxical structures (corresponding to the eight roots of unity). However though these are of a highly subtle nature suited to the most generalised interpretation of the dynamic interplay of overall reality, they are not suited for the more stabilised understanding of structures of form.

At R2 we then have the bi-directional development of imaginary structures (corresponding to the four roots of unity). Though these facilitate the intuitively based appreciation of phenomenal form, they are not sufficient to properly incorporate rational understanding of a conscious kind.

At R1 the bi-directional development of the real complementary structures - corresponding to the two roots of unity - unfold. However though these indirectly facilitate rational type understanding, such understanding tends to remain tied to initial intuitive understanding. Thus rational understanding still does not achieve its true independence.

So with the Middle Radial Band, one gradually develops the confidence to use the conscious rational faculties in a – relatively – independent manner (where appropriate) while also increasing ability to maintain holistic integration with the various types of paradoxical structures already developed.

Putting it in more mathematical terms, this quest for greater independence of reason, combined with ever more refined forms of holistic interdependence through incorporation with all the “dream” intuitive states, leads to the rapid development of multidimensional understanding (incorporating the qualitative counterpart of all the various possible roots of unity).

In this way one can move away from over-reliance on the merely integral dimensions (2, 4 and 8) respectively, which greatly restrict phenomenal understanding, to incorporation with all the prime dimensions and ultimately all other natural dimensions.

Q Just one point that I found confusing! You talk about states structures unfolding in a bi-directional fashion at the radial levels. However, when talking about the higher levels, you continually emphasised bi-directional movement. So what is the essential difference between the two Bands? 

PC I think that a fruitful way of explaining the distinction is to make an analogy with the nature of waves lapping up on a beach.

Now the movement of each wave is bi-directional in that it comes forward before breaking on the sand and then recedes back again. Now this bi-directional movement will apply to each wave (whether the tide is coming in or going out).

However we may have to observe the waves for some time before determining whether the overall direction of the tide is coming in or going out.

Indeed even when the tide is going out it is possible that in the short term some waves will break further in on the shore than earlier ones!

The distinction between the higher and radial levels is somewhat similar (when viewed from an especially contemplative stance).

During the higher – though movement with respect to phenomena is bi-directional – the overall direction of the tide of experience is outwards (through continual withdrawal from phenomenal attachment).

Now this overall situation is compatible with periods within the higher levels where phenomenal activity may temporarily increase (rather than decrease).

However with the radial levels we see the more balanced interplay of both directions of the overall tide of experience (as it were).

In other words one can withdraw from phenomena in a contemplative direction; equally one gradually learns to positively engage with phenomena (when appropriate) so that both directions of the tide mutually enhance each other.  

Q Finally, what is the distinction – if any – as between day time and night time experience? 

PC As one might expect there is considerably more overlap at this stage. So from one perspective unconscious intuition (incubating during night time sleep) can then directly inform day time waking activity. Equally from the perspective, day time conscious activity can then interact with night time intuition (during sleep) through the form of lucid dreaming.

Thus though a physiological distinction still exists to a degree with respect to night time sleep and day time waking, the boundaries now are considerably blurred due to the fruitful interaction of both aspects.

MR2 (Middle Radial 2) - Active Illumination 2

Q So what is the essence of this level from the perspective of states and structures?

PC In earlier development, M2 (L0,H0) represents the full specialisation of analytic understanding (with respect to its formal aspect).

Here at MR2 we have the full specialisation of radial analytic understanding (with respect to both its formal and concrete levels). This implies that such understanding is now likewise fully integrated with holistic intuitive awareness (of a contemplative nature).

So finally, the marriage of one’s general contemplative vision of reality with fully developed conscious ability (facilitating active engagement with phenomenal reality) is now attained.

Only now can one’s commitment to active affairs serve as an adequate meaningful expression of one’s spiritual holistic view of all reality.

In some ways therefore this represents the high point of development where one feels most truly alive and engaged in a meaningful manner (while retaining the capacity to maintain deep spiritual peace at an unconscious level).

We now have the experience of all states and structures in bi-directional fashion. Each can be used in a relatively independent manner (where appropriate) while likewise capable of being combined in a widely varying interactive fashion.

So the waking state with its corresponding linear statures now achieves full conscious development. However integrated links with all the varying dream states (and accompanying paradoxical structures) are likewise maintained.

In this way through the pure guidance of Spirit one can continually move in bi-directional manner as between pure (conscious) awareness of form and corresponding (unconscious) awareness of emptiness.

Q Briefly what would be the implication of this level for scientific understanding of reality? 

PC Not surprisingly, radial science now enters its most complete specialised understanding.

Here we have the combination of detailed analytic interpretation (which in a lesser manner would likewise be associated with conventional science) together with profound holistic appreciation of reality.

Thus with this science the specialised ability to quantitatively differentiate reality in analytic fashion is combined with equal ability to qualitatively integrate reality in holistic fashion (in any appropriate context).

Putting it another way here we have in its most developed form the marriage of reason and intuition mutually supporting each other so as to lead to wards a scientific understanding that can be both highly creative and immensely productive.

However I must stress again that I am not talking about such science from its appropriate level (i.e. MR2) but rather in a somewhat reduced manner largely from the perspective of a much earlier level (ER1).

Q You believe that – even for two people who have both reached specialised development of MR2 – that the nature of experience can vary considerably?

PC Indeed! Though basic personality characteristics may have undergone considerable modification by this stage, one still experiences each level largely in terms of one’s personality type.

For example consideration of the nature of science itself is more representative of a certain personality type (e.g. 5 in the Enneagram system). However for another type - say 2 in Enneagram terms - which would be characterised as the caring personality - one’s main concerns at this stage are much more likely to be geared towards practical ways of helping those less fortunate in society who are most in need.

Though this capacity must likewise be shared to some extent by all, some will inherently remain better equipped than others to actively express such concern.

In particular there is still likely to remain a substantial gap as between the inherently active and contemplative types of personalities respectively.

Though the contemplative type - of which this account is more representative - may now have managed to adapt successfully to the world of form (in a manner appropriate to personality attributes), active involvement in affairs may still be - relatively - quite limited.

By contrast the active type – who has always been more at home in the world of form - may now have added a substantial degree of contemplative awareness to experience again it may - relatively - be of a limited nature so that a degree of attachment to phenomenal affairs still remains.

It is only with the especially gifted mixed type that the possibilities for intense involvement in human affairs can be properly balanced by contemplative depth so without secondary attachment arising. Such a gifted person can then act as it were as a superconductor of Spirit while immersed in a great variety of phenomenal activities.

Q Finally, what about day and night time experience?

PC Again the degree of overlap as between day time and night time experience increases. Night time (unconscious) sleep can fuel the intuitive capacity used in day time waking activities. Equally such day time activity can lead to especially lucid dreaming at night time.

    

MR3 (Middle Radial 3) - Active Illumination 3

Q So what is the major difference between this and the previous level?

PC Again it might be helpful here to think back to the middle levels and the most advanced level vision-logic stage of M3 (alternatively H0). Here the full dynamic interplay of both the concrete and formal aspects of rational understanding could take place, which in turn stimulated an underlying intuitive capacity giving such understanding an enhanced creative quality.

In similar fashion now at MR3, both the concrete and formal aspects of linear understanding are effectively harmonised leading to the most fruitful and sustained degree of active involvement with reality. Additionally here detailed analytic ability with respect to aspects is combined with an enhanced holistic intuitive capacity facilitating overall integration of experience.

However as always with development, success in one direction tends to breed potential difficulties in other areas.

From a contemplative perspective, adequate fruitful engagement with phenomenal reality tends to be somewhat problematic (even during the radial levels). This is due to the fact that because of prolonged training in detachment (from possessive identification with phenomena) one tends to experience a certain reluctance subsequently to become strongly engaged with them.

In other words though one now accepts the need for greater involvement in active affairs, instinctively one still feels more comfortable when withdrawing from such activity (towards contemplation).

So now at this stage, one’s very success, in readapting to reality through a steady commitment to phenomenal affairs, may start creating additional demands preventing one from devoting as much time to contemplation as heretofore.

This in turn can lead to the danger of that old allergic reaction to phenomenal form once more arising.

So while still engaged in form a slightly negative attitude may return, where one desires if possible for more time for oneself through contemplative withdrawal from activity.

Coming from the more active perspective, of someone inherently more comfortable with form, the opposite problem can now arise.

Here one’s very success in terms of committed meaningful activity can lead one to become too positively engaged with such activity creating a certain reluctance to devote the necessary time to counterbalancing contemplative experience.

However for both types (contemplative and active) this still represents an immensely fruitful and rewarding time where all one’s powers, natural and divine, are combined in the most effective manner.

Of course it is with the especially gifted more balanced mixed type where the greatest opportunities for expression of both active and contemplative aspects will arise.

So I can readily see in the lives of some of the great saints of my own religious tradition (i.e. Roman Catholic) wonderful examples where for example superhuman involvement in active missionary activity was balanced with an ever deepening contemplative absorption in spiritual emptiness.

However these radial exemplars of the past tended to be largely identified strictly within the somewhat limiting dimensions of a particular religious tradition.

I would hope therefore that in the future that appreciation can broaden to view the various religious traditions as specific expressions of a more universal spiritual reality (shared by all) and that equally than enhanced appreciation of both science and art can be included as equally central to this fundamental spiritual reality.

In this way religion, science and art will be seen as equally important partners in the quest for ultimate truth providing - relatively - distinct expressions of the same underlying reality.  

So the great spiritual figures of the future may well be remembered not so much for their reform of meaning within specific religious traditions, but rather for their success in propagating worldwide a new vision of science or equally a new vision of art, that will greatly facilitate the never-ending quest of mankind to realise its eternal spiritual destiny. 

Q More specifically in terms of states and structures, what is the possible difficulty that surfaces at ML3? 

PC From the perspective of states, demands may grow to use the (conscious) waking state in a manner whereby it can become divorced to some extent from the various (unconscious) dream and sleep states.

Again the active type of mystic might well feel a very positive orientation towards ever greater involvement in phenomenal affairs (requiring the waking state).

By contrast the more passive type may feel a somewhat negative orientation in terms of preferring more time for contemplation while also feeling a responsibility to remain committed to activity already undertaken.

In terms of corresponding structures, likewise there may be increasing demands to employ linear dualistic understanding in terms of daily activities with again this coming more naturally to the former rather than the latter mystical type.

It has to be remembered that conventional activities tend to be heavily based on linear understanding. Thus it is difficult - even for someone who has undergone a long spiritual training – to become extensively involved with such activities without developing a degree of dualistic attachment in experience.

Q Finally what is the nature of day time and night time understanding at this level?

PC Again there is a considerable interplay as be between daytime waking and night time sleep states (and likewise their corresponding related structures).

However the danger of a certain imbalance may now arise due to a growing emphasis on the (conscious) waking state during day time together with corresponding linear structures. Thus night time sleep may not sufficiently compensate for this imbalance.

Later Radial Levels

Bearing in mind what I have stated earlier any account I may give of the levels of this final Band must necessarily be of a diminished nature. All I can hope to do is offer a certain perspective which from my existing experience seems in general terms to be valid for these levels.

LR1 (Late Radial 1) - Suffering Involvement 1

Q Again from the perspective of states and structures, what is the key nature of this level?

PC As we have seen a certain difficulty may arise at the previous level. Coming from the more contemplative perspective, increased engagement with the world of form can gradually interfere with one’s established preference for privacy and spiritual solitude.

However whereas in the past one’s healthy development would have required answering such a need, now one is required to substantially adapt while remaining engaged with form.

However in many ways this is likely to go against the grain of one’s personality.

In effect it requires continual reliance on one’s – relatively – weaker side, thus requiring a great deal of humility.

Q And why is this necessary?

PC Ultimately it has to do with achieving appropriate balance in the personality. Though the precise relationship as between opposite characteristics will vary depending on the level of development, at these final stages one is now ready for the greatest acceptance of what is weakest. And for someone with an especially strong contemplative bent, this weakness will be most exposed through the daily demands of continual commitment to activities and responsibilities heavily reliant on phenomenal form.  

Q So this is why it is a suffering commitment?

PC Of course this all unfolds gradually. Indeed initially one typically will be at the peak of one’s powers, still fully alive and deriving meaning from engagement as never before.

However as always, the evening shadows eventually start to fall.

Apart from anything else, prolonged engagement with any activities – even when very enjoyable and meaningful – will eventually stimulate a counter reaction.

Also in the nature of things problems can develop in what in Christian terms is referred to as the “cross”. For example this could arise in the form of various misfortunes e.g. unexpected crises, betrayal of trust, opposition from others and the onset of health difficulties (physical or psychological).

However, this opening level (of the Late Radial Band) is still likely to be of a largely positive nature.

With respect to the more active type of mystic a complementary type of pattern is likely to emerge. Here one’s very eagerness to embrace further activity (in the service of Spirit) can gradually lead to its own difficulties where gradually a growing degree of worldliness may creep into one’s attitudes.

Though one may resist standing back – as it were – for a time, eventually one may recognise the need for more intensive withdrawal in contemplative silence (thus threatening to limit the extent of one’s active involvement).

So either way an important readjustment may be required.   

Q So how precisely does this relate to structures and states?

PC With respect to the more contemplative type, the most weakly developed state will tend to be that of (conscious) waking which is required in all practical activities.

Thus the final levels will largely concentrate on the relative strengthening of this state.

Likewise in terms of corresponding structures the most weakly developed will be that of linear (dualistic) understanding. So again the final levels will require its strengthening (in a refined manner that is compatible with integration of all structures).

A reverse problem attaches to the active type where the most strongly developed state is that of (conscious) waking. Therefore greater emphasis is required during the later levels on the strengthening of the more spiritual intuitive dream and sleep states.

In corresponding terms the most strongly developed structure is that of linear (dualistic) understanding. So once again emphasis is required during the final stages on further development of the more intuitive paradoxical structures. 

Q Finally what is the relationship between day time and night time experience of states and structures?

PC Ideally these should mutually interpenetrate each other with day time waking facilitating night time reflections (during sleep) and likewise night time unconscious activity creatively fuelling day time activities. 

As we have seen this balance however can be threatened by either too little emphasis on day time experience (as with the passive type) and too much emphasis on day time activity (with the active type).

So this problem is now being addressed for both types.

LR2 (Late Radial 2) - Suffering Involvement 2

Q So what is the distinguishing feature of this level?

PC Here we would be likely to have a gradual intensification in the suffering aspect of involvement.

The earlier light, which had brought great joy and fulfilment to one’s activities, by this stage is likely to have considerably receded.

Also because one at this level is likely to be advancing in years, health difficulties in the diminishment of physical and mental powers could well be a growing factor.

So one may by now have a much deeper recognition of one’s true vocation but yet experience growing impediments to the actual realisation of this vocation.

Coming from the more contemplative perspective, there are parallels here with the “dark night” periods that characterised the Higher Band of development.

However whereas these earlier “dark nights” were largely of an interior spiritual nature, these latest “dark nights” would be more comprehensive in nature relating to both interior and exterior aspects.

So one – as earlier – may now once again suffer intense periods of contemplative withdrawal (where one feels deprived of the presence of God).  However equally there is the added pain of suffering involvement in the world where one increasingly bears with the many difficulties associated with the realisation of all one’s phenomenal activities.

From the more active perspective, again both aspects would be involved with however the exterior aspect of the “active” dark nights more to the fore.  

Though this experience may appear somewhat gloomy, it really serves as a more authentic expression of the true nature of human existence.

No matter what one’s talents or achievements, we will eventually have to leave all behind in death. So in the best sense life should serve as an adequate preparation for death (which is inevitable).

Also, there will always be others in the world less fortunate without the same opportunities who will suffer grave injustices of all kinds. So in a certain sense one’s own life should mirror that of suffering humanity as a whole. This can only come from the twin strands of attempting to help others while equally recognising that ultimately all must be relinquished, leaving others left behind to carry on the same eternal mission.

So in terms of day time and night time activity, the balance now is shifting once more towards night.

LR3 (Late Radial 3) - Suffering Involvement 3

Q So can you now briefly summarise this final level?

PC As this is the final level it can largely be seen as a preparation for death.

Though much may have been achieved – in interior and exterior terms – this must now be all abandoned so that one can die in true peace while fully hopeful of an eternal resurrection.

Q What do you mean by an eternal resurrection?

PC It is in the nature of things that everything in creation that is born must also die.

However there will always be a continual rebirth. So life everywhere is always reborn.

What alone is truly eternal is Spirit which is the source of all life and goal of all death. So really one’s faith should be in the eternal nature of Spirit (which is the essence of our being and everything in creation).

Thus one’s true nature as Spirit is never born and never dies but simply is, as the present moment continually renewed.

So in the end faith in the ultimate meaning of life is assent to one’s true nature in Spirit. Then in phenomenal terms there will be an eternal resurrection (i.e. life continually reborn to live and die in Spirit). In the truest sense, that life is you and I being continually reborn. Indeed in the end there is no (separate) you and I, but only Spirit.  

Q What about life after death? 

PC I have come to believe that this is the wrong question. I half jokingly sometimes maintain that when I was young I used to wonder a lot as to whether there is life after death. However as I got older I became more concerned as to whether there is life before death! (When one gets too tied up with religious questions as I did, one can forget to live!)

In truth the real answer is that life as Spirit is simply now (in the present moment). When one properly enters this present moment one enters life in eternity (while still living). When seen from this perspective, phenomenal life serves as but a veil which prevents us from seeing eternal life more clearly. Thus death serves as the removal of this veil (enabling true life to be revealed).

Q  Do you believe in reincarnation? Does not this issue represent a significant divide as between Western and Eastern religions?

PC Not really! In the sense that I understand it, all life is reincarnated as Spirit - which as the essence of all living beings – is continually manifest in new forms. Thus ultimately there is an interdependence of everything in creation which cannot be broken.

As I would see it there is a very valuable insight underlying belief in reincarnation in the Eastern traditions. By its very nature transformation of creation is an ongoing process which can never be completed (in phenomenal terms). Therefore life needs to be continually reincarnated in creation to carry on this never ending task.

However from my perspective, Eastern traditions tend to localise this insight unduly, making it subject to the same narrow discrimination that informs so much of cultural experience.

Thus in natural terms if one is born to parents of great wealth one is likely to inherit such wealth just as one who is born poor is quite likely to remain poor.

So I would not accept the meritocracy view of reincarnation where one who leads a good life comes back in a future life to carry on progress as it were from where they left off at in a previous life. Whether we like it or not good and evil are interdependent and we cannot hope to isolate ourselves from the evil of others (through our own good deeds).

Putting in anther way, though we are aware at any time of living as one unique personality, all other beings in a sense represent the same personality in parallel universes to ourselves. If we could see clearly i.e. experience Spirit which is truly real, we would realise that we are truly one (as Spirit). 

Though the Christian view might seem for example to differ from the Eastern view, all Christians in fact are reincarnations of Christ (who best exemplifies the paradoxical nature of personality as both human and divine).

Indeed in this sense, everyone is a reincarnation of Christ though the authentic realisation of this can vary greatly from person to person. So a true Christian (or indeed spiritually mature person from any tradition) would have a greater degree of realisation of their inherent nature as both human (and subject to death) and divine (as essentially eternal as Spirit).   

Q Finally what about day time and night time experience at LR3?

PC Clearly as the end of life approaches one moves closer to night time experience.

The end of life itself represents a total sleep of all the faculties and one can prepare for this through the ability to enter a deep sleep contemplative state, where phenomenal activity is so dynamic as to be erased as soon as it arises.

However circumstances can vary considerably. Some remain in good health right up to the end. So waking activity could still be quite significant. For others - especially those suffering from serious illness - a substantial decline in activity sets in at a much earlier stage so here the night time aspect of experience is likely to be much more prominent. 

Conclusion

Q You feel that a more scientific interpretation of states is possible which shows clearly the relationships with corresponding structures?

PC Indeed! The standard terminology of sleep dream and waking states is not sufficiently universal.

Certainly we can readily identify such states with human being and in many respects also with animals.

But it seems to lose its relevance when we move to consider the more “inanimate” holons. For example to what extent is it meaningful to apply sleep, dream and waking states to an atom?

Basically my holistic mathematical approach is based on the recognition that all structures represent a configurations of the two fundamental modes of understanding i.e. linear and circular.

Now the linear is directly related to the conscious and the circular directly to the unconscious respectively.

When we consider it, states are likewise related to varying configurations of the conscious and unconscious.

The waking state is directly associated with the conscious while the sleep state is likewise associated with the unconscious with the dream representing in a sense a mixture of both. The equivalent for more inanimate holons would relate to the capacity for specific independence combined likewise with holistic interdependence (which all holons share)

So in the most fundamental sense, states are related like structures to varying configurations of the linear (1) and circular (0) modes of understanding.

Now the distinguishing feature as we have already seen is that structures and states are real and imaginary with respect to each other.

Thus as at H2 if we encode structures as real with positive and negative polarities, then the corresponding states (associated with these structures) are – relatively – imaginary again with positive and negative polarities.

So basically when structures present themselves in consciousness as real, then the corresponding states remain unconscious (as imaginary).

Then when the states alternatively present themselves as real, the corresponding  structures are now rendered unconscious (as imaginary).

In this manner – when properly understood - states and structures keep switching as between both a real and imaginary identity.

Put another way, when we properly allow for the interaction of states and structures with respect to all holons, we realise that reality is in fact complex (i.e. with real and imaginary aspects).

Again one of the reasons why conventional science tends to deal with what is real (in conscious terms) is precisely because it attempts to interpret reality in merely structural terms.

Though it recognises to a degree that sub-atomic reality is complex, it does not properly realise the philosophical significance of this finding. In other words at sub-atomic levels, reality operates as a dynamic relationship between specific structures and holistic states (which cannot be divorced from each other).

So the interpretations of conventional science represent a special limiting case which operates solely in terms of the middle levels of the spectrum.

                                       

So it is indeed remarkable as to how we can define stages of self(hood) and stages of reality as - relatively - positive and negative with respect to each other.

Now we can likewise define stages as structures and stages as states now as – relatively - real and imaginary with respect to each other.

And as we shall see we can extend this holistic mathematical interpretation also to the relationship between states as (affective) bodies and (mental) minds.