11. Levels as States: Levels as Structures (D)

Q Before proceeding further can we summarise the states and structures encountered so far?

PC We have identified a coherent pattern with respect to both structures and states characteristic of each level. Also the fundamental nature of this pattern is mathematical (in a holistic sense). 

At the earliest of the lower levels (L3 - Archaic), a confused sleep state operates (from which the infant slowly emerges into waking reality). This is associated in turn with confused structures where the three fundamental polarities diagonal (form and emptiness), vertical (whole and part) and horizontal (internal and external) are still enmeshed with each other. So here, earliest development is concerned with the gradual separation of form from emptiness (eventually leading to the differentiation of the bodyself).

At the next level (L2 - Magical), a confused virtual dream state of a magical nature emerges whereby holistic meaning (pertaining to the unconscious) is substantially confused with specific phenomena (of a conscious nature). However where conscious activity does operate, the waking state is also necessarily present.

In structural terms this level is likewise associated with the gradual separation of whole and part (culminating with the differentiation of the emotional self). 

At the third of the lower levels (L1 - Mythic) a confused real dream state of a mythical nature now operates, combined with the strengthening of waking activity. Though the conscious aspect of understanding is more dominant, confusion with the unconscious still exists at a deeper level of meaning.

In structural terms we now have gradual separation with respect to internal and external (culminating with the differentiation of the mental self).

At the middle levels we have the specialisation of conscious type understanding in what I refer to as linear understanding. However though rational expertise – based on the successful separation of opposite polarities – is now developed, corresponding intuitive awareness (requiring the mature complementary relationship of these same polarities) can remain significantly stunted.

At the first of the middle levels (M1 - Concrete), the conscious waking state dominates with respect to daytime activity.

This in turn leads in structural terms to the better differentiation of objective (external) from subjective (internal) reality.

At the second of the middle levels (M2 – Formal), the conscious mind reaches a greater level of abstraction in the ability to formulate universal principles.

In structural terms this is likewise associated with greater specialisation with respect to whole (theoretical) and part (empirical) understanding of reality.

Paradoxically, this very success with respect to dualistic understanding at the earlier two levels leads to more dynamic interaction between opposites. Thus though explicitly the most advanced middle level (M3 - Vision) is based on specialised differentiation with respect to all three polarities, implicitly, underlying spiritual intuition (of emptiness) now informs developed rational mental activity (with respect to form).

Thus is state terms, an underlying creative dream state (of an unconscious nature) informs conscious waking activity.

When this conflict as between the developed conscious and emerging unconscious awareness is especially keen, it can lead to the need for more radical spiritual understanding which unfolds at the higher levels.  

In state terms the first of the higher levels (H1 - Psychic/Subtle) is characterised by the mature unfolding of a dream state relating to the plentiful outpouring of spiritual illumination in experience.

In corresponding structural terms we likewise have the paradoxical interplay of the horizontal (external/internal) polarities in a bi-directional complementary manner. In this way rigid attachment to conscious phenomena is dissolved enabling dynamic interaction of experience in a refined manner.

Both state and structures of H1 complement here in mature integral fashion the corresponding confused states and structures of L1.

The second of the higher levels (H2 - Causal) is associated with a deeper rooted virtual dream state. Though phenomenal activity is still present, it pertains directly to unconscious rather than conscious meaning.

The corresponding structural activity - relating to the bi-directional integration of the vertical (whole/part) polarities - is now of an imaginary nature whereby phenomena are indirectly projected in a conscious manner.

Again such activity at H1 complements in mature fashion – with respect to both state and structures – the corresponding confused activity at L2.

The third of the higher levels (H3 - Nondual) approximates closely to a mature unconscious sleep state (where Spirit incubates deeply in the unconscious). However it is associated with an original dream state (relating to a pure and profound form of intuition). Because complementary opposites are now so closely associated, this necessarily co-exists with the most primitive unconscious promptings (e.g. erotic desire and fear of death). So this in fact represents the complementarity in state terms of H3 with L3.

The corresponding structural activity relates to the mature integration of form and emptiness. Experience is so refined that phenomena scarcely appear to arise in experience (due to their rapid dissolution). So attachment is now largely removed both from the real (conscious) and imaginary (unconscious) manifestation of phenomena.  Once again however this necessarily co-exists with the fundamental primitive experience of such phenomena (where conscious and unconscious remained enmeshed with each other).

Just as we had the specialisation of linear rational understanding with the middle levels, we now have the corresponding specialisation of circular intuitive awareness with advanced higher levels.

At the first of these levels (H3-L3 – Pure Transcendence) one approximates to a state of pure spiritual emptiness of a transcendent kind that is beyond all phenomena.

This is likewise associated with extremely refined structural understanding, where complementary opposites (real and imaginary) are finely balanced leading to extremely short-lived phenomena that no longer appear to arise in experience.

At the next level (H3-L3, R0 - Transcendence and Immanence), the corresponding aspect of pure spiritual form i.e. immanence that is within all created phenomena is now approximated.

This leads to the identity of state and structures as a kind of midpoint between both. Thus from a state perspective we are at the centre between pure sleep (unconscious) and pure waking (conscious).

Likewise from a structural perspective we are at the centre of pure paradox and pure dualism.

In the third level (R0 - Emptiness as Form) a turning point is reached where experience slowly begins to move out from a pure internal spiritual point towards the rebirth of the world of form. However this rebirth remains at an implicit rather than a fully explicit level.

Here structure and state are still extremely closely related.

Earlier Radial Levels

We now move on to the fifth of the seven bands which comprise the earlier radial levels.

Though we have dealt with these before, in the present context we are looking at them especially with respect to the relationship between structures and states.

ER1 (Earlier Radial 1) - Spiritual Rebirth

Q Briefly, what is the relationship as between states and structures at the R1 level?

PC Again the holistic mathematical interpretation provides wonderful insight into the precise nature of this relationship.

As we have seen the structure of H3 is based on the four complex roots (of the 8 roots of unity) where both real and imaginary parts are equal. In geometrical terms these are represented by the diagonal diameter lines in the four quadrants of the unit circle (in the complex plane) that are drawn at an equal distance from both horizontal and vertical lines.

Using the Pythagorean Theorem these diagonal lines can equally be shown to be null lines (with a magnitude 0).

The significance here is that structures and states are real and imaginary with respect to each other. In psychological terms this implies that structures that are made conscious in experience arise through rendering states - temporarily - unconscious and in like manner states arise through rendering structures – likewise temporarily – unconscious.

Thus as experience approximates to pure spiritual contemplation, both structures and states interact in a highly refined and balanced manner (whereby neither dominates). In this way they are harmonised with each other through the pure spiritual exercise of will.

So through this refined experience, phenomenal structures and states (of form) are equalised with each other entailing the balanced interaction of conscious and unconscious (that are - relatively - real and imaginary with respect to each other).

And this refined experience of form coincides with the pure experience of emptiness (as Spirit).

Now we identified earlier H3 with the original dream state (where the most fundamental type of spiritual insight arises). Equally we identified it with the most refined paradoxical kind of reason that is required to formulate a universal Theory of Everything (which equally in specific terms is a Theory of Nothing)!

Q. Can I interject here! Surely however the states and structures of R1 cannot just be a repeat of what has already unfolded at H3?

PC Good point! Though there are indeed similarities, there is also an important difference.

The problem with the experience of states and structures at H3 is that secondary attachment still necessarily exists. Thus a certain conflict here remains as between “higher” and “lower” states and structures. In other words any refined “higher” spiritual attachment (that is unconsciously deemed as superior) immediately gives rise to compensating “lower” physical attachment e.g. through sexual temptation (that is still unconsciously deemed as inferior).

So the general trust of experience is still inwards at this stage towards a pure spiritual centre of being that is free of any lingering phenomenal attachment. 

And as we have portrayed it ultimately requires the prolonged unfolding of the advanced higher stages to eventually remedy this problem.

Then when the radial levels finally begin to emerge the refined structures and states of form - that still gave rise to conflict at H3 - can now unfold in a much freer manner (due to erosion of lingering attachment) where they are properly integrated with Spirit.

Q This means I suppose that emptiness and form are now properly integrated? 

PC Yes! Though one must remember that it this is always a matter of degree.

Perfection in this life can never be absolutely attained.

In practice it is in the very nature of development that for each level to successfully unfold, a certain level of attainment is required (which can vary considerably from person to person).

So some can move on to genuine experience of more advanced levels with imperfections remaining that would prove a considerable barrier to progress for other personalities.

Indeed in general the active type will prove less sensitive to unconscious attachment enabling advancement to the radial levels at an earlier stage.

However the passive (contemplative) type is likely to require a considerable degree of unconscious purification before successfully making this transition.

And even then it is always a matter of degree as most contemplatives never become fully at home with the active demands which committed engagement in practical affairs requires.

Q So presumably you are saying that at the radial levels - like a tide that can move in two directions - emptiness and form are now reconciled in both an interior and exterior fashion?

PC That’s it! There is now a two-way movement (a) in a transcendent direction from form to emptiness and (b) in a complementary immanent direction from emptiness to form. In this way one keeps realising that Spirit is both beyond identification with any specific manifestation of form, yet equally that Spirit is inherent in all form as its very source. And both directions are necessary in other to preserve the balanced equality of form and emptiness.

So with respect to states at R1, we once again have the manifestation of the fundamental dream state.

However whereas at H3 we had to continually abandon any phenomenal manifestation of this state (because of the deep-rooted attachment still existing) now this dream state can find successful expression in a phenomenally appropriate manner.

In truth there are various possible manifestations in cognitive, affective and volitional terms of the fundamental dream state.

However as this writing is specifically representative of the experience of just one personality type (i.e. the author) I have concentrated on a unique manifestation of a cognitive variety relating to holistic mathematical understanding.

So the great benefit of R1 understanding is that one now attains the spiritual insight (through the fundamental dream state) to literally “see” in scientific terms the nature of reality at its most universal level. Then, likewise through the associated phenomenal structures of the level, one can translate the basic structures of this reality in an appropriate mathematical fashion.

In other words at this level of reality (R1) the various levels (and stages) of reality can be translated in a holistic binary fashion allowing for the interaction of both states and structures.

And therefore I have continually referred to my own interpretation of development as a (preliminary) Radial 1 account where all stages of development are coherently encoded in a binary digital fashion (showing the precise fundamental relationship as between and form and emptiness characteristic of each stage). 

So the very nature of this account is that intuition and refined reason are extremely closely related. Indeed the very appreciation of its nature requires the same combination (that is characteristic of R1).

Q And the ability to consistently “see” in this manner at the most universal level requires the ability to successfully screen out more specific phenomenal manifestations of reality?

PC Indeed! It is a product of a certain type of experience demanding prolonged immersion in the unconscious in an attempt to come to terms with deep rooted attachment (that continually causes conflict in at a conscious level).

Now I would be the first to recognise the significant limitations of such experience in active terms. However it does facilitate a unique type of holistic understanding which I consider very valuable (and indeed very much needed in the world of today). 

Q You have identified this level with the emergence of the radial bodyself. Can you now explain what this entails in terms of the state and structural characteristics of the level?

PC Again I might be helpful to refer back to earliest development where the first level (L3) is identified with the differentiation of the bodyself. So the baby infant eventually comes to the realisation of a distinct body that is separate from the overall environment. In this way the original dream state (of blissful ignorance) gradually recedes. Likewise in structural terms we have the first separation of the diagonal polarities so that phenomenal structure can now be gradually distinguished from background emptiness (which equally implies the gradual separation of conscious from unconscious).

However the radial bodyself refers to both a mature integration and differentiation of the bodyself.

In the first instance we have the emergence of the integral aspect in a delightful new awakening where one can now experience one’s physical body as inseparable from the entire world of form. Thus through gently breathing through this body one feels as if breathing in and out the very life of the entire cosmos.

So this is truly the original dream state. In a very true sense one had been rendered gradually unconscious during the previous stages through the extreme erosion of phenomena - strictly attachment to phenomena - thus arriving at a deep sleep state where one’s being incubated in eternity. Now gradually emerging from this deep sleep the original dream of one’s true origin (in eternity) enters consciousness. Likewise because all specific manifestations of phenomena have undergone such erosion one can now experience form at its most general universal level where (real) conscious and (imaginary) unconscious structures interact in the most refined manner possible.  So we have this unique merging of matter and Spirit (form and emptiness) where one’s physical body is momentarily inseparable from the entire world of form. So again in breathing in and breathing out one breathes in and out the life of the cosmos.

So this is the integral (i.e. contemplative) aspect of the radial bodyself.

However just as the differentiation of the infant bodyself in early experience leads to the first existential experience of separation and aloneness in the world, likewise there is a corresponding mature existential dimension to the differentiation of the radial bodyself.

In other words, as the phenomenal world of form achieves greater definition, gradually one’s individual bodyself starts to separate (in external fashion) from one’s mystical body (as identical with the entire world of form). And this leads to a renewed existential awareness.

Again this especially applies to the complex personality type (mixture of 4 and 5 in Enneagram terms) which is especially prone to experience of this existential dilemma at all stages of development.

So what happens is that one becomes keenly aware - now in external terms – of the substantial gap as between a universal contemplative of vision of reality on the one hand and one’s practical involvement in this reality which may still be largely restricted to immediate local concerns.

Thus the same dim light (largely of an unconscious nature) that greatly facilitates general awareness of reality is very limited in terms of responding to the everyday specific phenomena that define normal experience. So one tends to relate in practical terms to what remains within one’s immediate radius of experience which may still encompass very little.

Consequently, there may now be a growing desire to bridge the gap as it were as between universal contemplative awareness and actual engagement with phenomenal reality. Thus one now strives to make such involvement a more fitting expression of the contemplative vision.

Q Does this mean that one no longer experiences the integral aspect of the radial bodyself?

PC Not quite! It is important to remember that peak experience of this bodily unity with all creation cannot be continually experienced.

At the radial levels there tends to be a growing two-way dynamic as between contemplative awareness and committed active involvement with reality (both of which mutually assist each other). Thus one can return after active engagement to a deeper contemplative experience of reality (which then in turns provides increased energy for active engagement). So in one’s more contemplative moments the integral dimension of the radial bodyself may be experienced in enhanced fashion.

Q What about the physical and psychological aspects of R1?

PC They tend to be extremely closely related as only a limited amount of differentiation - with respect to the basic distinction as between form and emptiness - yet takes place.

This coincides with a very passive orientation where one does not consciously strive to do anything. Rather one continually attempts to spiritually discern in volitional terms what one is prompted to do at any moment. In this way an exceptionally close connection is maintained as between spiritual intuition and the conscious faculties of mind. So for example this ensures that in intellectual terms, spiritual intuition can become especially well integrated with refined rational understanding.

Q So this is why you are so confident in your Radial 1 interpretation of development?

PC Yes! Though the overall structure of development is given a rationally coherent interpretation (in holistic mathematical fashion), the ability to literally “see” the significance of such interpretation is of a directly intuitive nature. So Holistic Mathematics is not a substitute for authentic mystical experience but rather intimately depends on such experience.

So the cognitive structures of R1 can thereby be only properly understood in terms of the authentic spiritual state that also emerges at this stage. 

Q What is the relationship here with Holistic Mathematics as between the cognitive and affective functions?

PC In explicit terms, holistic mathematical structures are cognitive and of an objective impersonal nature. However these can only be sustained through a complementary affective energy that is subjective and personal. Thus, though in positive terms the structures are indeed cognitive, indirectly in negative terms they are affective. So without compensating balance with the affective aspect, it would prove very difficult at R1 to sustain intellectual work. However this points to an important possible difficulty with this complex personality type (i.e. the mixture of 4 and 5 in the Enneagram) in that affective feeling can remain confined to one’s personal interior world with cognitive thinking mainly used in an objective impersonal manner.

So the challenge now is to imbue external relationships more with feeling, while reducing the intensity of such feeling at an interior level.     

Q Finally what about day time and night time experience of structures and states?

PC There would not be a great deal of difference. Indeed night time reverie often represents a continuation of the same understanding processes that unfold during daytime.  

However insofar as there is a difference, the conscious waking state (with corresponding linear structures) would operate more clearly during daytime activity.

ER2 (Earlier Radial 2) - Mature Vision

Q Can you briefly describe the nature of this level from the perspective of states and structures?

PC Again it can be helpful in understanding this to go back now to the second of the higher levels H2, that in holistic mathematical terms was defined in terms of the four roots of unity i.e. real and imaginary polarities, with the imaginary especially undergoing specialisation at that time.

So we come to realise at this time that all phenomena that arise in experience have both real (conscious) and imaginary (unconscious) aspects with the latter indirectly projected into experience in a conscious manner.

In other words each phenomenon entering experience has both a specific (conscious) meaning relating to a localised identity and a holistic (unconscious) identity relating more to the general desire for meaning.

If I am considering for example buying a car both aspects will interact with each other. I will be able to consciously identify and discriminate as between different models and designs while also fulfilling to a degree an overall quest for meaning as embodied by the car. Indeed this unconscious aspect often comes out in actual conversation where one might for example refer to one’s “dream car”.

Though thus unconscious aspect in the manner in which phenomena embody a holistic desire for meaning is obvious enough in the case of buying a car, strictly it applies to all phenomena. Indeed without this underlying holistic quest for meaning it would not be even possible to register phenomena!

So in the spiritual life one becomes firstly aware of how disordered conscious attachments (both positive and negative) constitute a major barrier to progress. However gradually one comes to realise that the root of all attachment lies deep in the unconscious (in the inherent confusion of spiritual meaning with the material phenomena revealed by reality).

We can put it another way which ultimately suggests the importance of this level for a true philosophical appreciation – and indeed solution - of the Riemann Hypothesis. Just as natural numbers are comprised of primes, likewise attachment to natural phenomena derives from (disordered) primitive desire that lies in the unconscious.

Indeed the essence of primitive desire (of all kind) is a mistaken confusion of whole with part i.e. the identification of meaning that is properly holistic and ultimately purely spiritual in origin with specific phenomenal representations. So in primitive desire we always have a collapse of the overall dimension (containing phenomena) to the phenomena themselves.

Indeed this explains why primitive experience tends to remain so unstable in earliest childhood. Here the infant attempts to identify overall meaning with specific manifestations. Therefore a stable dimensional context in which to place objects cannot exist and phenomenal events are very short-lived.

We stated earlier that H2 was mainly concerned with the specialised complementary unfolding of the vertical polarities of whole and part. Now in conscious terms, the understanding of wholes and parts is of a necessarily reduced nature enabling phenomena to maintain a rigid stable identity. Here we have holons (where every whole is part of another whole) or alternatively onhols (where every part is whole in the context of another part).

So in conscious terms the whole (in any context) is always defined in terms of parts and parts likewise defined in terms of the whole. Thus reductionism necessarily follows when we give a specific phenomenon as perception an independent existence (thus inviting a degree of volitional attachment) or alternatively we give a general phenomenon as concept an independent existence (likewise leading to volitional attachment).

Indeed we could put this in another way which is directly relevant to our discussion on states and structures. The confusion of whole and part (and part and whole) always entails a corresponding confusion of state and structure (and structure and state).

In conventional reduced terms, holons are understood merely with respect to their structural characteristics.

However properly speaking whenever a part is consciously revealed as structure, the whole unconsciously exists as corresponding state; likewise when the whole is then consciously revealed as structure the part now (unconsciously) exists as corresponding state. Thus with the dynamic refined interplay of states and structures in experience (which equally entails conscious and unconscious), the whole can be experienced as always in the part and the part in turn in the whole. And when this refined interplay is sufficiently dynamic, phenomena (as rigid holons or onhols) no longer even appear to arise in experience with the true spiritual identity of form and emptiness now obtained.

So at H2 we have the specialised unravelling of the real and imaginary aspects of whole and part as prelude to their eventual integration in Spirit.

Alternatively we have here the specialised differentiation of states and structures (and structures and states) as the preliminary means of obtaining their eventual integration in Spirit.

Q So if this whole process is obtained at H2, what is the relevance now of R2 for states and structures?

PC Again at the higher levels the overall thrust of such contemplative development is inwards towards the eventual attainment of a pure centre of being. Thus one tends to deal with external phenomena in a negative rather than a positive manner. What this means in effect is that one keeps monitoring phenomena with regards to remaining attachment. This then entails a willingness to erode such attachment which keeps drawing one further away from active engagement.

So in the pure contemplative experience one basically relinquishes attachment to such an extent that phenomenal form largely disappears leaving spiritual emptiness.

However with the radial levels a more complete engagement with phenomena gradually unfolds whereby one can successful deal with them in both a positive and negative manner.

Thus with unconscious attachment already significantly eroded, so that one’s holistic desire for meaning is no longer directly identified with phenomena, one can now more freely engage with them as fitting expressions of the mediation of Spirit in the world.

So just as at H2 one was moving away from the direct experience of holons (and onhols) because of lingering unconscious attachment, this time in reverse manner at R2, one can now move outwards towards the free experience of these same holons (and onhols).

Thus a significant increase in one’s active engagement with the world can take place where one becomes grounded again in basic phenomenal structures (that are balanced with their corresponding states).

Q So what you are saying therefore is that when one has obtained to ability to continually see whole (and part) in any context as truly complementary that one is then free to gradually allow both aspects achieve a certain relative independence?  

PC Exactly! In other words when one becomes largely free of disordered attachment to phenomena, then paradoxically one also becomes increasingly free to engage with such phenomena (without danger of attachment to them)!

Furthermore, committed engagement with form (as the mediator of Spirit) subsequently enables a return to ever deeper levels of contemplation (which then in turn fuels an ever greater degree of external immersion in phenomena).

However I should stress that not all contemplatives – even at these advanced levels – will meet with the same degree of success in engaging with form. Some may tend to be always somewhat allergic to the resurfacing of attachment thus limiting involvement. Also the depth of purification that has already taken place will clearly influence subsequent engagement with form.

Q The implication I suppose is that structures and states now start to separate in experience?

PC To some extent that is indeed true, especially with respect to active engagement with phenomena (where they necessarily assume a certain degree of rigid stability).

However when one returns - after such engagement - to direct contemplation, states and structures are again harmonised as ultimately identical. Thus it is the very success in realising such identity in contemplation that enables their greater separation in activity and likewise the separation in activity that increases the desire for their reconciliation through direct contemplation.

So here at the radial levels, contemplation and activity (and activity and contemplation) mutually support each other.

Q You identify this level with the emergence of the radial emotional self. Can you say a little more about this?

PC We have seen that R1 is associated with the emergence of the radial bodyself.

Though some positive engagement with phenomenal activity then occurs, it remains quite limited as the volitional intent to remain free of attachment to form is dominant.

However the gradual separation of states and structures that occurs, now likewise enables some degree of separation (and then corresponding integration) of the cognitive and affective functions.

As we portrayed it at the previous stage, feeling was still largely internalised with thinking externalised, with little direct interaction between them. Though this facilitates the most abstract type of intellectual approach – which in my account takes a holistic mathematical form – it equally facilitates an intensely personalised inner type of experience. So there is still a considerable dichotomy as between the two aspects requiring the continual mediation of the volitional capacity of will to keep in balance.

However at the next level there is a certain further relaxation whereby feeling that had been internalised now gradually moves outward to embrace all reality in a universal manner. This is what is referred to as compassion.

Equally the cognitive aspect tends to move inwards giving a new structure to such experience which now increasingly enabled to support external involvement.

Just as at L2 we had the differentiation of the emotional self here we have the radial unfolding of the emotional self. Once more this combines two aspects.

Firstly we have the integral aspect in a generalised sense of compassion for all creation.

However equally there is a differentiated aspect which leads to profound awareness of the contingent nature of one’s individual being leading to consequent limitations in the active expression of such compassion. So again this represents a new keen experience of the existential dilemma.

Q You have defined the appropriate state at H2 as the virtual dream state. Can you now more clearly express what this state entails at R2?

The virtual dream state referred to a deeply unconscious level of experience where refined intuition was expressive of spiritual archetypes of a holistic nature. 

However because of secondary attachment at H2 one was required to withdraw from identification with such archetypes in the quest for a more purely empty contemplative type of awareness.

So once again the virtual dream state operated here in a largely one-directional interior fashion drawing one ever further away from active engagement with phenomenal reality.

However now at R2, the virtual dream state – because of substantial freedom from such archetypal attachment - can operate in both directions.

At R1 a limited degree of engagement with phenomenal reality was possible both at the universal level of overall understanding and also at the local level of one’s actual day to day practical activities.

Now at R2 the degree of engagement can increase. On the one hand the virtual dream state provides those key unconscious intuitions that provide a more extensive understanding at the general level. Equally more refined instinctive behaviour provides the grounding for greater commitment at the local level.

So in one sense we have a top-down approach operating at the universal level as one moves to gradually embrace more specific aspects of reality (directed by deeply meaningful intuitive insight).

Equally at the local level one becomes more confident at trusting the overall direction of one’s interest, leading to greater commitment to practical activities. However even here a substantial gap may still exist regarding the appropriateness of such local activities as truly expressive of the universal contemplative vision.

It is however at this stage that the potential for achieving the true marriage of contemplation and activity is born in what I refer to as the mature dream.

One is now so open to the refined unconscious both at the spiritual intuitive and physical instinctive levels. Therefore it may be possible to get a clear insight – in the light of one’s own personality and circumstances with all the associated strengths and weaknesses – of how best to fit one’s growing contemplative vision to the contingent phenomenal circumstances in which one operates.

So one begins to see more clearly the true role that one was been designed to play in society and with that conversion comes the commitment to do whatever is necessary to realise that role.

Most people unfortunately never truly realise their potential, ultimately because they do not have sufficient belief in the value of what they are doing.

However when one can discern one’s true vocation – as it were – through the authentic promptings of Spirit (unfettered by personal ambition) one’s activity can become imbued with a powerful belief in its true value.

Q Briefly can you elaborate on the corresponding structures associated with the virtual dream state?   

PC These are – what in holistic mathematical terms – are the imaginary structures (with positive and negative directions).

Though understanding necessarily involves the interaction of conscious and unconscious e.g. reason and intuition, in formal terms intellectual interpretation is generally reduced in a merely conscious manner.

In proper dynamic terms all understanding is complex with both real (conscious) and imaginary (unconscious) aspects.

During the higher levels - as spiritual understanding becomes ever more refined – real (conscious) symbols greatly recede to be replaced by ever more imaginary (unconscious) symbols that are intuitively inspired and indirectly expressive of the holistic desire for meaning.

This is equally true at the complementary “lower” levels where physical instincts e.g. of an erotic nature are now spontaneously projected from the unconscious. Thus the phenomena through which such instincts are expressed are again of an imaginary rather than real nature.

Though some degree of real understanding is also necessarily involved both at H2 and R2 the imaginary (unconscious) aspect is paramount.

In most be remembered that I am approaching experience of the radial levels from the perspective of the more contemplative type of personality.

However it can be clearly seen - from this perspective – that the overall stance at R2 is still more passive than active.

In other words one tends to wait before becoming active for the appropriate intuitive (or instinctive) signal directed by Spirit to arise. Though this may then indirectly lead to increased use of the conscious faculties, the unconscious aspect is still paramount.

However as one – in responding to such intuitive signals – becomes more actively confident, states and structures further differentiate in experience so that the importance of the conscious faculties steadily increases.

Q What are the scientific implications of R2 understanding?

PC They are immense, though I must caution that as I would see my own interpretation of reality at present as a R1 approach (concentrating on the most basic relationship as between form and emptiness), I can offer but a reduced view of this more advanced level.

As it is still very close to pure emptiness, R1 remains very short on phenomenal detail. Its value – as I have previously stated – relates to the overall integral holistic vision of development that it offers.

However R2 – while still lacking in the detailed appreciation of phenomena – offers much greater scope for specialised understanding of separate disciplines (while facilitating overall integration with other fields).

Because of the paramount role of refined spiritual at R2, it is especially geared to enquiry of an original and creative kind (where both quantitative and qualitative aspects are closely related mutually serving understanding of each other).

Also it must be clearly understood that there is still remarkably little comprehension yet of – even the possibility – of such understanding.

Science - as conventionally understood - is still greatly confined to the understanding that characterises the middle levels (i.e. the second major band on the Spectrum). However there are many more advanced bands – in my account there are 7 - each of which is associated with a unique kind of science.

In general terms the higher band is associated with the qualitative – as opposed to the quantitative – aspect of science and is especially suited for the coherent holistic integration of separate fields. So the Holistic Mathematics that unfolds with this band uses mathematical symbols in a dynamic qualitative philosophical manner as a means of scientifically understanding the overall nature of development processes.

Just as the specialisation of quantitative linear type understanding comes with the second (Middle) Band, the specialisation of qualitative circular (i.e. contemplative) type understanding unfolds with the fourth (Advanced Higher) Band.

Then the fifth (Radial) Band entails the mature interaction of both quantitative and qualitative type scientific appreciation where both refined intuition and reason mutually interpenetrate in experience.

Not alone does this greatly increase the possibility of original creative enquiry of separate disciplines in (quantitative) analytic terms; equally it provides the means for overall (qualitative) holistic integration of these same fields.  

Q I know it is a big area to which you are devoting considerable attention at present but can you briefly understood how you have found that R2 understanding can unlock many secrets of prime numbers (and the Riemann Hypothesis in particular)?

PC Basically I will start by suggesting why the Riemann Hypothesis and many other apparently simple prime number problems have proven remarkably resistant to mathematical solution.

Quite simply there is a qualitative - as well as quantitative aspect - to every mathematical notion. However as conventional mathematics is conducted formally in solely rational quantitative manner, it necessarily reduces the very nature of the problems with which it deals.

Prime numbers thus have both quantitative and qualitative aspects - we could equally say both structural and state aspects - which in essence are inseparable from each other. So the very attempt to study prime numbers, merely, in quantitative terms, is like trying to study water as being made up of just oxygen (while ignoring the hydrogen) molecules.

We can get some important clues as to the true nature of prime numbers from looking at the nature of primitive behaviour which always entails the confusion of both conscious (quantitative) and unconscious (qualitative) elements.

Indeed the very process of spiritual contemplative development is designed ultimately to unlock this primitive confusion. Putting it another way it is designed to fully harmonise both the rational linear (conscious) and circular intuitive (unconscious) aspects of understanding.

So putting it is terms perhaps more accessible in scientific terms, true mathematical understanding (i.e. radial) requires the interaction of two logical systems that are linear and circular with respect to each other.

Once again however conventional mathematics is formally based on the interpretation of just one of these systems i.e. linear.

Thus though a binary logical system is properly required, conventional mathematics operates using a unary (linear logical) approach.

When we look more deeply into the nature of prime numbers, we realise that they can be given two distinct interpretations (which are linear and circular with respect to each other).

Now the standard interpretation is to treat the primes as number quantities (from which all the natural numbers are ultimately derived). Here each number changes as quantity (with a default dimensional power of 1 that remains unchanged).

However we can equally consider the primes as number qualities (i.e. powers or dimensions) to which the default number quantity of 1 is raised.

For example 2¹ is the first prime in the standard quantitative system.

However 1² is the first prime in the (unrecognised) qualitative system.

Indirectly we can analytically express this dimension in reduced linear terms by extracting the square root where we obtain two results + 1 and – 1 that lie on the circle of unit radius 1.

Now crucially the true whole (i.e. integral) meaning of the dimension 2 is qualitative and in fact – as we have seen – forms the structure of H1 (the psychic/subtle realm).

So at H1 we depart from linear understanding to embrace a new form of paradoxical circular understanding (based on the complementarity of opposites).

Remarkably therefore a unique qualitative interpretation of all mathematical (and indeed all disciplines) arises when using a distinct dimensional power.

Thus is principle we have a potentially unlimited range of qualitative interpretations for all mathematical symbols.

Now the very nature of the two systems linear and circular is that they cannot be fully reconciled in phenomenal terms (but rather in spiritual emptiness).

In geometrical terms if we imagine the centre point of the unit circle, it operates as both the centre of the diameter line and the circular circumference. In like manner this is where the reconciliation of the two logical systems inherent in prime numbers takes place. And the centre point lies half way on the full line.

If you grasp this, essentially you have the explanation of the Riemann Hypothesis.

Q Briefly what about the significance of the trivial zeros and the non-trivial zeros in the Riemann Zeta Function?

PC Again the integral dimensions that I use related to the 2, 4 and 8 roots of unity respectively.

Now these always entail a balance of complementary opposites and the spiritual intuitive aspect of the dimensions comes from negation of their phenomenal characteristics. Now in somewhat similar fashion the even dimensions for the Riemann Zeta Function will always entail a balancing of complementary aspects (as can be indirectly seen by taking an even number of roots for any number)!  

So in experiential terms this balancing of complementary opposites always refers to the holistic contemplative process of achieving integration (= 0, i.e. empty of phenomenal elements).

The non-trivial zeros can be equated in experiential terms with the radial problem of active involvement with phenomena. Clearly such involvement always requires giving such phenomena a certain limited validity which distorts to some extent pure contemplative equilibrium. So readjustment – back to a pure contemplative state – requires a continual correction process with respect to all these momentary attachments.

So in experiential terms the radial task requires the training of the ability for ever more active engagement with (dualistic) phenomena, without disturbing the equally important ability of restoring spiritual contemplative equilibrium when required. So this entails a constant process of readjustment so as to cancelling out any momentary attachment that might arise.

If little attachment exists at the primitive level (of the unconscious) then subsequent immersion in natural conscious activity, entailing the multidimensional combination of prime elements, can take place without undue problems arising. So the primitive aspect gradually dies out with the ever greater exercise of conscious activity (just as prime numbers become ever rarer as we proceed through the natural numbers). However if attachment has not been removed at the primitive level, this attachment will be accentuated at the conscious level (without however proper realisation of its roots).

In this way whenever conscious attachment exists, one is always misled as to true nature. So one mistakenly identifies desire for meaning with specific phenomena, whereas in truth all such desire points to what is ultimately spiritual and ineffable. 

This also explains why active engagement in practical affairs can prove problematic for many contemplatives. Because they can remain especially allergic to the resurfacing of primitive attachment (from engagement in activity), they continually attempt to return to a safer spiritual haven where such a problem does not operate.  

Q So to sum up, you are saying that every mathematical relationship has both a quantitative and qualitative interpretation and that both aspects mutually assist understanding of each other?

PC Yes! And in certain cases - as with prime numbers - both aspects are inherent to their very nature. Thus true understanding of the Riemann Hypothesis is as much a philosophical as a – conventional – mathematical issue.

Putting it another way every relationship with respect to the Riemann Zeta Function has a qualitative as well as quantitative explanation. Indeed both explanations are so closely related that one cannot really be properly understood in the absence of the other.

Thus I would contend that a solution to the Riemann Hypothesis can only be properly explained in radial terms.

Q What about day time and night time experience?

PC Again there is no great distinction at this time. Though conscious

understanding  is exercised more during day time activity, the possibility of lucid dreaming - whereby conscious type interpretation is exercised - increases.  

ER3 (Earlier Radial 3) – Creative Transformation

Q Before continuing, can you briefly indicate where we have now reached?

PC There is a very clear logic operating defining each of the levels.

At R1, the emphasis is on maintaining the balanced reconciliation of diagonally opposite polarities. This means that on the one hand, horizontally opposite internal and external polarities are combined while at the same time vertically opposite whole and part polarities are likewise combined. This in effect entails that cognitive and affective aspects keep interacting in dynamic fashion which entails that when one aspect is made conscious (the opposite remains unconscious) and vice versa.

So simultaneously one keeps affirming that all phenomena that arise in experience have both real (conscious) and imaginary (unconscious) aspects, that alternate in a  positive (external) and negative (internal) fashion.

Thus because experience remains so dynamic – involving continual switching as between internal and external and conscious and unconscious with respect to complementary “higher” and “lower” stages - very little scope yet remains for the formation of stable conscious structures.

Put another way, the emphasis is still very much on central volitional capacity which is best exercised through the continual balancing of opposite polarities (in horizontal and vertical terms).

At R2 diagonal gives way to vertical complementarity. While a certain divide still exists as between internal subjective experience (of self) and external objective experience (of the world) a much greater interaction is now possible as between cognitive and affective aspects on both sides of the divide.

Thus on the one side of the divide one’s - formerly - cognitive understanding of the world is imbued with a new affective quality (in the form of growing compassion).

Equally on the other side affective understanding of the self that had been unduly personalised is imbued with a new cognitive quality (in the exercise of better judgement with respect to one’s active involvement).

Thus though overall experience may remain somewhat passive (certainly for the contemplative type) growing fruitful engagement in active affairs is facilitated through a greater refined interaction of cognitive and affective functions. 

So a growing compassion keeps drawing one out towards the world, whereas the exercise of good judgement better ensures that such compassion be expressed through appropriate activities.

So now the scene is set for the unfolding of R3 where finally greater interaction in turn can take place as between the internal and external aspects of experience.    

Q So what are the key state and structural aspects of R3?  

PC If we refer back to the first of the higher levels (H1) we are provided with the key.

Here we had the unfolding of a (real) dream state accompanied in structural terms by the interpretation of (real) conscious phenomena through the complementary of the horizontal polarities (internal and external).

However the problem at H1 is that secondary attachment still existed with respect to both state and structure aspects necessitating further purification through the withdrawal from phenomena.

So essentially the direction of development remained one-way here, moving steadily away from engagement with form towards a purer spiritual centre (empty of possessive attachment).

However at this level - because of substantial success achieved in terms of removing (unwarranted) attachment - both the (real) dream state and its corresponding structural understanding can now unfold in a bi-directional manner. This then facilitates both movement towards phenomena in activity, and movement away from phenomena in contemplation (as the need arises). 

Q So what is the nature of this (real) dream state and its corresponding structures?

Basically it means that refined spiritual intuition now can more readily interact with phenomena of form at a directly conscious level. So such a state greatly facilitates creative involvement with dualistic phenomena thus enhancing the nature of one’s active involvement with reality.

Also the paradoxical interplay of internal and external polarities enables one to flexibly switch as between the (physical) world and (psychological) self in a balanced controlled manner.

Q You identify this level with the unfolding of the radial mental self. What precisely do you mean by this?

PC The rational mind expresses itself especially with respect to conscious interpretation. And the growth of conscious involvement thereby facilitates the unfolding of mental understanding.

As always there is a - relatively – integral and differentiated aspect to this unfolding of the radial mental self.

The integral aspect gives rise to a special capacity for wisdom. The very nature of wisdom is that knowledge is used in a balanced fashion designed to facilitate authentic growth in the personality. So knowledge in itself is of little value. However when the desire for (external) knowledge is properly coordinated with internal judgement then the capacity for true wisdom arises. And this is especially the case where a special quality of discernment – based on the refined use of spiritual intuition – likewise exists.

However the differentiated aspect again arises from the realisation of being a contingent limited being. Thus again the problem of how best to relate a more universal type of wisdom with limited activities of a practical nature arises.

However having said this a much greater degree of fruitful integration as between contemplation and activity is now possible due to the considerable freeing up of conscious energies.  

Q Briefly what would be the nature of science associated with R3?

PC Again because of considerably greater access to conscious energies, a much more detailed investigation with respect to chosen aspects of the various scientific disciplines would now be possible.

So the level facilitates detailed analytic enquiry that is however directly fuelled by refined spiritual insight. This leads therefore to scientific involvement that can be both immensely creative, yet highly productive of worthwhile results. Also because of the refined unconscious development already undergone, it readily facilitates integration of findings with further results in other disciplines.

So both the analytic (conscious) and holistic (unconscious) aspects of science can attain a much greater degree of balance which considerably enhances further growth with respect to both aspects.

Also, because of greater involvement in active reality at this stage there is likely to be a substantial missionary aspect operating whereby one feels compelled to bring the “good news” of such scientific achievements to others. And there is nothing selfish about such desire as is based on the profound conviction that such knowledge is not the property of any one individual but truly belongs to all.

In the past missionary activity was largely associated with religious conviction and the desire to bring the spiritual “good news” of each individual’s eternal destiny.

However from the true radial perspective there is an extremely close relationship as between religion, science and art relating directly to the volitional, cognitive and affective aspects of personality.

However as ultimately true integration requires the harmonisation of these three aspects likewise this entails – at the radial levels – the harmonisation of religion, science and art as related components of the same spiritual identity.

Thus the same desire for spiritual conversion – as formerly identified in religious terms - would naturally also exist in relation to science and art at the radial levels for here they serve as but  complementary aspects of the same spiritual quest for meaning.

Q We have been looking at the various levels in a somewhat linear manner i.e. dealing separately with the distinctive aspects constituting each major stage. However you would contend that actual experience is very different. Can you elaborate a little more on this important point?  

PC Well, I would always maintain that the relationship between levels is circular (involving various types of complementarity) as well as linear. Therefore there is always a – relatively - continuous aspect to experience whereby all levels are experienced simultaneously as well as a - relatively – discrete aspect whereby experience is rooted in a particular level.  

The problem in early development – is that because of lack of differentiation – that levels tend to remain entangled with each other in a confused manner.

Thus the earlier focus is towards the differentiation of conscious type understanding that culminates with the middle levels. However this is likely to be associated with the corresponding problem of lack of intuitive (unconscious) development which especially facilitates the capacity for holistic integration in experience. Though this aspect remains generally undeveloped in Western society for a small minority significant, higher spiritual development may unfold leading ultimately to the specialisation of an intuitive contemplative capacity. However there may then remain significant imbalances as between active (conscious) type and passive (contemplative) type orientation. So in my account the radial levels are designed to address this problem.

However at any given time, though a certain concentration on one particular level may indeed take place to a marked degree, invariably frequent oscillation between all other levels, both developed and undeveloped, takes place.

Also the progress through levels does not take place in a strictly linear fashion. It is indeed possible (because of complementarity) to significantly bypass certain levels to move on to what in linear terms may seem higher stages. For example one may bypass specialisation at the middle stages to move forward to genuine – though necessarily restricted - authentic spiritual development of the higher levels.    

Likewise for the active mystical type, it is possible to significantly bypass specialised contemplative development at the higher levels in moving on to an authentic – though again necessarily attenuated - experience of the radial levels.

Also it must be remembered that as backward and forward integration between stages continually takes place, that one necessarily keeps returning to earlier stages to obtain an enhanced appreciation which then in turn serves through forward linkage to provide an enhanced experience of later stages. 

Then again the nature of one’s actual development intimately depends on personality characteristics and cultural and environmental circumstances. Thus each person can only have an experience from one unique perspective which in many respects may differ considerably from another at the same stage. This is especially true in terms of the various modes of development. For example though a certain developed affective quality would be necessary for integration (in any individual) the expressions of this can vary greatly with some possessing pronounced artistic gifts which may be largely absent in another.

Also there are certain blockages and weaknesses in every personality which in certain respects distorts the nature of development. However what is remarkable is how nature can be so ingenious in adapting to such limitations yet finding ways in which authentic growth can be continually sustained.

So the possible configurations in the way in which the various levels can interact is potentially limitless. However there is a certain value in highlighting the general features that characterise each stage (though the dynamic interplay of these stages can flow through innumerable paths and directions).      

Q Finally what about day and night time experience?

PC Day and night time experience now tend to interact more in two-way fashion. Thus day time experience can be significantly fuelled by intuitions incubating during night time rest. Likewise conscious day time reflections can often provide material for especially lucid night time dreams where important practical insights may be derived.