4. Levels of Development (C)

Upper (Middle) Levels

Q. I see that you have modified your approach to development recently introducing a new band (containing - as with all the bands - three main levels). Can you elaborate on this point?

PC Yes! Though perhaps it might seem that there is now a growing proliferation of bands (and corresponding levels), I made this move for two reasons. Firstly it had a certain well-defined logic about it and secondly - and more importantly - it corresponds better with whatever actual experience I have of these stages.

So in short I now see good reasons for including two intermediate type middle bands, which I refer to as the Lower and Upper Middle Bands.

The first that - we have already encountered – relates to specialised unfolding of the stages of linear development. Though this represents a significant triumph from one perspective (i.e. rational) however it can represent an extreme narrowing of spiritual intuitive type understanding. So the first middle band - especially with the final vision-logic stage - equally represents an important readjustment towards achieving balance with the mature unconscious. If this readjustment is successful then the full flowering of the contemplative stages can take place (with the higher band).

However this too carries its own potential problems with a distinct danger that experience may now become too narrowly specialised in a contemplative direction i.e. where one loses significant touch with the “reality” of the world of phenomenal form. So the Upper Middle Band - that I am now introducing - represents both an extreme in the specialisation of spiritual contemplative type development and a corresponding readjustment towards appreciation of the complementary importance of engagement with form.

So linear type understanding – that perhaps remained somewhat dormant during the mature development of the spiritual unconscious – is now gradually restored.

Again - if successful - this can enable the full unfolding of the radial band, with its corresponding levels. where both refined activity (with respect to the world of phenomenal form) and refined contemplation (with respect to its spiritually empty intrinsic nature) can be both creatively and productively combined.

Q. Presumably you do not intend these stages to apply equally to all personalities?

PC As the structure of these stages is universal they therefore apply to all personalities. However in most cases this occurs in an attenuated sense where various levels overlap with each other in a somewhat undeveloped fashion. 

Again as my writing is always primarily intended to be experientially based, both the manner of delineating and experiencing the various stages is characteristic of a certain complex personality type (which I have already mentioned) and even then a somewhat distinct expression of that type. However as this perspective has been very important in terms of unfolding of the holistic mathematical vision, it attains a special relevance in that context.

Q So moving on can you explain the levels of the Upper Middle Band?  

PC From one perspective they represent the arrival at a pure type of contemplative type awareness (considerably free of possessive attachment to phenomena). However looked at from an alternative - equally valid perspective - they can represent for certain personalities an unhealthy extreme whereby experience thereby becomes significantly removed from the world of form.

In other words one can become so well trained in detaching oneself from phenomena (so as to experience emptiness) that one thereby develops a subtle (unconscious) aversion to form.

I have used the physical analogy before of allergic reaction to explain the mystical personality type that very early on in life begins to discover a special sensitivity to ego type attachment. Therefore in the case of an especially committed individual, this can subsequently lead to a single-minded - and even heroic - attempt to continually screen out such attachment leading to the prolonged unfolding of higher spiritual stages.  However at some point one must learn to trust oneself again to worldly involvement.  Otherwise the attempted remedy for one problem can itself develop into an unhealthy new type of difficulty.  

Q Presumably you would maintain that it is not really possible then to sustain pure contemplative awareness without appropriate re-immersion in the world of form? 

PC Basically that would be my view though the appropriate level of engagement with form can vary considerably depending on individual circumstances. However because form and emptiness are complementary, ultimately they are both necessary to ensure healthy growth. Of course within this context it is quite legitimate - as we have seen - to give lengthy consideration to just one aspect, when appropriate, so as to attain its more specialised development.

In Western culture, specialisation is mainly confined to form (as opposed to emptiness). However in contemplative communities (especially with some Eastern esoteric traditions) we sometimes see specialised development given mainly to emptiness (as opposed to form). My key point however is that for the full development of personality - ultimately culminating in radial development - appropriate balance must be given to both form and emptiness (as they are interdependent).

Q I know that it is rare enough to find individuals who have committed themselves to the discipline of attaining a continuous level of contemplative awareness. What would be a danger sign that such development has peaked? 

PC Through paying attention to appropriate signals one may recognise that a change of direction is required. When sufficient mastery of a particular stage has been achieved, one perhaps is ready to start looking at new challenges. And when one has spent a long time screening out attachment to form so as to become accustomed to emptiness, one can easily lose touch with former realities. So it requires a new type of humility to realise and accept this fact so as to make a new beginning with respect to re-adapting to worldly phenomena.

 H3-L3 (Higher 3 Lower 3) – Pure Transcendence

Q. So how would you describe the first level of the Upper Middle Band?

PC You can see that I have called this level H3-L3 (in contrast to the previous level H3). Because here the nature of experience is now so contemplative and nondual, the linear hierarchical ranking of stages largely loses any residual relevance. This implies the most spiritual experience of the interdependence of all stages yet experienced, which - in terms of extremes - embraces both the highest (H3) and lowest levels (L3).

However though admittedly of a pure contemplative nature, it can contain a significant problem. In other words because one has been committed for so long to pure nondual experience (free of phenomenal attachment) one can thereby lose touch with the world of dual reality. Therefore if not addressed one is then in danger of becoming significantly isolated from the world. And in the dynamics of experience as once again form and emptiness are complementary then ultimately for contemplation to be maintained in an integral fashion one must regain an appropriate degree of engagement with phenomena.

Q. Briefly how is this issue dealt with in the mystical traditions?

PC In the Christian tradition - with which I am most familiar – God is seen in terms of both transcendent and immanent aspects. Spiritual transcendence - emphasised in the apophatic via negativa - aims at pure spiritual experience beyond any created phenomena.  By contrast spiritual immanence emphasised in the (positive) kataphatic approach aims more at the pure experience of Spirit as within all created phenomena (as their source).  

However formalised accounts are somewhat lacking in explaining how best to reconcile these two aspects (with the transcendent often dominating).

Perhaps a more refined treatment can be found in Eastern traditions. For example in the famous Chinese ox-herding pictures (with the ox representing the search for spiritual enlightenment) the 7^th picture is termed ox forgotten, self alone. This would represent the fulfilment of the transcendent goal i.e. of experiencing pure Spirit (without confusion of phenomena). However because the immanent aspect has not been yet fully attained there is still some awareness of the self as being separate.

However the 8^th picture termed ox forgotten, man forgotten, this lingering separateness of self also ends as the Spirit is experienced as the source of one’s being (and all beings in creation). So this would relate to pure balanced awareness of both the transcendent and immanent aspects of God.

So in these terms the present stage (H3-L3) relates to the 7^th Oxherding picture (where the transcendent aspect is attained). However because it is not yet balanced fully by the corresponding immanent aspect, certain problems can remain. Using psychological terminology, a degree of unconscious resistance to free acceptance of the world of phenomenal form may still exist.

Q. Again what are the main affective, cognitive and volitional aspects of this level?

PC Bearing in mind that I am dealing with it from a particular personality standpoint, in conscious terms, affectivity is greatly deadened at this time. However at an unconscious level “virtual” activity still persists in relation to remaining short-lived projections and fantasies. Indeed these will continue as long as the “higher” spiritual attempts to dominate the “lower” physical self.

From a cognitive perspective, phenomenal activity is now considerably lessened as one realises more clearly the ultimate futility of any attempt to structure reality. So rather than attention to the indirect veil of intellectual symbols (through which holistic meaning is encoded) the balance switches in favour of the pure intuitive experience that they symbolise.

The volitional aspect however is now of primary importance though which one attains a naked desire for Spirit that is not dependent on phenomenal stimuli. There is now - quite literally - a great void in one’s life. The volitional discipline at this time is to continue to believe that the deepest spiritual meaning is contained within this void (though remaining greatly hidden). Indeed from a natural perspective with nothing happening one may feel somewhat useless with life now unfolding with no apparent direction.  

H3-L3 – R0  (Higher H3-L3 – Radial 0) - Transcendence and Immanence 

Q. What are the characteristics of this level?

PC This represents a continuation and indeed completion of the previous level. As we have seen the problem with the previous stage is that a degree of imbalance remains whereby the transcendent aspect of development is still considered superior to the immanent. This then leads to compensatory short-lived involuntary projections from the unconscious, which persist until the source of the imbalance is rectified.

This in turn enables both the “higher” and “lower” aspects of personality to be brought into proper harmony representing the commencement of what is sometimes referred to as Spiritual Marriage.

Q. So in Oxherding terms this represents both ox and man forgotten?

PC As long as involuntary projection continues “the man” cannot be forgotten. So once again solving this problem requires bringing both the transcendent and immanent directions of spirituality into proper balance.

Q. I believe you have found a unique holistic mathematical way of distinguishing the levels of the Upper Middle Band?

PC Yes indeed! It came as a great surprise to me that this proved possible.

Now I appreciate that it is very difficult to communicate this in a few lines (when I have already spent two lengthy articles on the matter).

However it relates to obtaining a holistic mathematical expression for the well known but very mysterious Euler Identity (which is considered perhaps the most remarkable in all Mathematics).

The original identity is couched in the form

 eⁱℼ  =  – 1.

Here five of the most important constants in mathematics are included in one brief formula.

However I considered that a more fundamental version could be obtained by squaring both sides so that

e²ⁱℼ = 1

Basically the holistic significance of this formula consists in the fact that e relates to development which in human terms becomes continuous (when dual and nondual aspects of experience are fully harmonised).

Now one may remember that the circumference of the unit circle is 2ℼr (where r = 1).

However in holistic terms, linear and circular notions relate to logical systems that are real and imaginary with respect to each other. Therefore from a holistic perspective, the circumference of the unit circle is given in dynamic terms as 2pi. Now because completion of this circle requires removing attachment to all rigid linear (i.e. conscious) elements it contracts to a non-dimensional point (i.e. 0).

Thus e²ⁱℼ  = e⁰ = 1.

Indeed this identification of the completion of “higher” spiritual journey in terms of the arrival at a concentrated non-dimensional point of meaning is inherent in the accounts of many mystical traditions. For example in Hinduism the word “bindu” would relate to this very notion. Likewise in Christianity this “high” point of the soul is referred to in terms of an apex or point.

And then we have in these traditions the remarkable realisation that the experience of non-dimensional emptiness is then identical with the whole world of form, which in holistic terms is represented as 1 (i.e. the oneness of all form).

So there is an incredible correspondence as between the holistic mathematical interpretation of the (fundamental) Euler Identity and the mystical traditions with respect to the transformation associated with full spiritual realisation. 

In other words when suitably interpreted, the scientific structure of this most refined level of development is provided through the holistic mathematical interpretation of this mysterious Identity.

One of the chief reasons why I have studied this Identity so carefully is that it also provides the pathway by which number can be defined in a truly qualitative (as opposed to quantitative) manner.

Though dimensions are recognised in conventional mathematics, they are defined in a somewhat reduced fashion (where the qualitative is reduced to the quantitative aspect).

So for example in conventional terms 1⁰ = 1¹= 1² = 1³ = 1⁴…..

Now the (fundamental) Euler Identity is associated with this alternative qualitative definition of number i.e. where each dimension or power of unity preserves its unique distinction.

So more correctly e²ⁱℼ  = 1¹

Then for example e²ⁱℼ^/2 = eⁱℼ  = 1^1/2 = – 1

So in this context when we raise 1 to a fractional exponent (other than 1) a distinct numerical value is associated.

Fascinatingly the corresponding whole values (i.e. reciprocals of the fractions) are then associated with unique logical interpretations of such relationships.

Thus a two-dimensional interpretation of relationships incorporates the negative (as well as positive) direction of understanding in the appreciation of the paradoxical complementarity of opposites (i.e. + and –).

In this manner I was able to draw up a qualitative number system - related to the (fundamental) Euler Identity - for all numbers except 0.

However on reflection I realised that a slightly different version of the Euler Identity would give the appropriate result for the dimension 0,

i.e. e^-2iℼ    = 1⁰

Now strangely this finding is deeply pertinent to properly defining - in scientific terms - the distinction as between the three levels of the Upper Middle Band.

Now the first version of the (fundamental) Euler Identity

i.e. e²ⁱℼ  = 1¹,

corresponds to H3-L3 where the ox is forgotten (but remnants of self remain).

In other words because we are merely positing the circular dimension here (as non-dimensional point) some residual attachment will remain to this notion of transcendent emptiness (where spiritual energy remains hidden as a concentrated point of being).

In other words one is still here affirming, to a degree, emptiness (as opposed to form).

Now to get rid of this residual attachment – so that the self is now forgotten - we must negate the circular dimension (as merely non-dimensional point).

i.e. e^-2iℼ  = 1⁰

This enables one to see this same energy as the spiritual source of the entire world of form.  i.e. e^-2iℼ  = 1⁰

So both holistic versions of the Identity are associated with distinct notions of form.

In the first case the dimension of 1 is 1. This could be interpreted as the conscious (rational) appreciation of form.

In the second case however the dimension of 1 is 0. This could be interpreted as the unconscious (intuitive) appreciation of form.

Thus in other words before the world of form can be properly reborn in radial understanding, both conscious and unconscious appreciation of its nature must interpenetrate in a balanced fashion.

Now this is not possible at H3-L3 because the intuitive realisation of Spirit as the source of all form is not yet sufficiently developed.

It is not even possible at H3-L3–R0 because this intuitive realisation is now only becoming properly incorporated.

However at the next stage R0, which corresponds to the simultaneous holistic understanding of both versions of the (fundamental) Euler Identity, both intuitive and rational appreciation of the world of form, can now start to emerge in an integrated harmonious fashion.

Q. Can you briefly summarise the affective, cognitive and volitional aspects of the stage?

PC In a way this is easy as have reached the extreme point in terms of the experience of emptiness (that is now turning to incorporate refined form).

So in affective terms experience is largely empty of feeling (either at the conscious or unconscious regions of personality).

Likewise in cognitive terms experience is largely empty of formal structures (either of the analytic or holistic variety).

Finally in volitional terms experience is based on a naked continual desire for meaning (largely free of phenomenal associations).

Therefore though life now seems remarkably empty (in phenomenal terms) one continually lives in true hope of spiritual resurrection. 

R0  (Radial 0) – Emptiness as Form

Q.  What are the key features of this stage?

 

PC Just as before, where vision logic serves as the ground floor of the “higher” spiritual levels, likewise R0 serves now as the ground floor of the radial levels.

In spiritual terms it represents the glimpse of a new radiant light as the first significant movement out from the depths of the unconscious takes place.

Though it is associated with remarkable stillness with little phenomenal activity apparent, because of the return of a faint light, some passive ability is thereby restored.

Q. So again what would be the key affective, cognitive and volitional characteristics?

 

PC In affective terms though emotions still remain largely dormant, a state of peace combined with a deep though faint feeling of joy prevails.

Also by this stage considerable freedom from involuntary projections from the unconscious has been obtained.

From a cognitive perspective the holistic universal mapping of structures of form is once again revealed but now without lingering attachment so that one can remain in a state of deep spiritual emptiness.

Also because the superiority of holistic as opposed to analytic structures has been addressed, one finds it easier to deal with more localised mundane activities when the need arises.

From the volitional perspective continual practice in naked willing (i.e. where one desires what is good without phenomenal support) has by now largely become an automatic response. Therefore one can relax more without the stress of self-conscious effort. In Christian terms this could be expressed by saying that as one’s will is now united with that of God that one thereby automatically seeks the divine purpose.

Q. Are you not providing a somewhat idealised view of these stages? Surely development does not unfold in such a neatly packaged manner?

PC Good Question! I would tend to the view that absolute perfection is never humanly possibly and that even with the greatest proficient, residual faults and imperfections will remain (that can even be of a glaring nature). Again a set of circumstances prevails – that is somewhat unique for each person – where a certain level of mastery of each stage is required before the benefits of that stage can become apparent in experience. This may be consistent with certain faults remaining in one’s personality that would not be possible for another at the same stage.

Also in my account here I am providing a somewhat linear view of progression. However there are strong reasons to believe that - because the very nature of these stages requires negation of residual dualistic attachments (of a rigid kind) - a more continuous approach would be more accurate.

In other words the three levels that I have mentioned here would be really experienced as one prolonged stage that ebbs and flows continuously.

So at one moment one would be back at H3-L3 (dealing with the problems associated with this stage). At another one would be at R0 experiencing the first sense of a new spiritual resurrection.

It must be remembered that these very stages are much more typical of those who have achieved a certain specialisation in contemplative type practice. As we will see it is certainly possible that the more active type (that remains wedded to a greater degree to phenomenal type activity) can proceed to a certain experience of the advanced radial stages without any obvious experience of these levels.

Also it has to be said that even for advanced contemplatives there is no guarantee that experience will ever move significantly into the radial levels.

Indeed it is possible that one may be destined to reach these levels (of the Upper Middle Band) without ever being able to move beyond. This is more likely to be the case where contemplative experience has become so specialised that one thereby finds it especially difficult to re-establish contact with phenomenal reality.

 

 

Radial Levels

Q. We now come to the radial levels proper. What chiefly characterises these stages?

PC Basically the radial levels relate to the mature interactive activity of the Spirit combining conscious and unconscious aspects of personality, where both linear and circular understanding become highly interdependent.

However having said this I tend to use this radial terminology in two senses.

Because all experience involves in varying degrees the interaction of conscious and unconscious, then everyone has experience that operates at the radial levels (though usually in a somewhat attenuated fashion).

However my main use of the terminology is with reference to advanced use with respect to both aspects (where each has already achieved its specialised development). In other words in this sense radial development cannot properly unfold without mature development of the lower, middle and higher levels of development.

Q. Even with respect to advanced radial development you tend to distinguish three types of development. Can you elaborate on this point?

PC Though the ideal is to achieve full development with respect to conscious (rational) and unconscious (intuitive) aspects, this is rarely achieved in perfect measure. So even with substantial development with respect to both aspects taking place, one will tend to remain in the ascendancy. Therefore though mature radial development can still unfold the balance may be in favour of one aspect.

In general I distinguish three types of radial development.

1. The most common is what is often referred to in spiritual terms as active mysticism. This is associated with substantial development of the middle (conscious) stages of development. Though considerable supporting development of the higher - and complementary lower - stages will also have taken place, the balance here remains in favour of form. Not surprisingly this then becomes associated with the more active phenomenal expression of mysticism (without equal mastery of the spiritual contemplative aspect).

2. A less common expression is sometimes referred to as passive or contemplative mysticism. This is associated with corresponding substantial development of the higher - and complementary lower - stages. However here the unconscious aspect tends to dominate with one experiencing a degree of difficulty in fully adapting to the world of phenomenal form.

3. The least common - but equally most powerful - expression combines substantial equal development with respect to both the conscious and unconscious aspects of personalities. In appropriate circumstances this favours an extraordinarily creative and productive expression of human personality. Some of the great heroes of religious history would fall into this category.

Q. However you maintain some reservations regarding the standard treatment of radial development?

PC Most attention - as is right - has been paid to the religious aspects of radial development (and the spiritual fruits of such development).

However - as with all stages - there are important affective, cognitive and volitional aspects involved. In particular I find that remarkably little attention has yet been paid to the precise nature of cognitive development associated with these levels.

For example comprehensive scientific appreciation of reality, where analytic and holistic appreciation are combined in truly balanced fashion, requires radial intellectual understanding.

My own particular insights have led to the realisation that the very nature of mathematics itself is necessarily transformed in the light of such understanding.

So I distinguish three types:

(i)   Analytic (i.e. conventional) mathematics,

(ii)  Holistic Mathematics, which underlies the integral scientific appreciation of all reality and

(iii) Radial Mathematics, where analytic and holistic type appreciation are combined in a creative and productive manner. 

Q. Bearing in mind what you said earlier about the nature of radial development, there should then in fact be a number of variants of Radial Mathematics? Can you elaborate on this point?

PC Interesting question! Well by the nature of things, all mathematics in fact represents at least an attenuated version of its full radial nature.

Though formally it is presented in analytic terms as a rational (linear) discipline, (unconscious) intuition still plays an important part in grasping key concepts and in suggesting new lines of enquiry. And especially where original creative work is concerned this intuitive dimension - which is not formally incorporated within standard mathematical interpretation - plays a crucial role. 

Then when we deal with Radial Mathematics in its mature form we can have three main variants.

Here both the (conscious) rational and (unconscious) intuitive dimensions are explicitly recognised. Put another way whereas the standard approach represents a real (i.e. linear) metaparadigm, the full radial approach represents a complex approach where both real (i.e. linear) and imaginary (i.e. circular) logical metaparadigms are both explicitly incorporated.

However even here, some mathematicians will have greater leanings as towards one aspect. So for example the imaginary holistic dimension could essentially facilitate a more creative and enriched basis for further developments in conventional type mathematics. For others the real analytic aspect would serve as the enriched basis for greater development with respect to the holistic dimension of using mathematics to dynamically structure reality in an integrally satisfying scientific manner.

Finally for a very small group both aspects would attain equal status leading to the most productive and creatively enriching appreciation of mathematics with respect to both analytic (rational) and holistic (intuitive) understanding.

Q. And how would you describe your own approach to mathematics?   

PC I would see that my main talent is with respect to the imaginary (holistic) rather than real (analytic) aspect. Thus I have mostly specialised in using mathematical symbols to precisely encode the underlying nature of development from an integral scientific perspective.

However - though still at a rudimentary stage - I have recently switched to a more radial dimension e.g. in clarification of the Euler Identity, where holistic and analytic type appreciation are interdependent (though again - given my previous background – the emphasis would still be more on the holistic aspect!)

What I find exciting is that this type of understanding has the power to open up interesting new lines of enquiry even with respect to accepted conventional type understanding.

R1 (Radial 1) – Spiritual Rebirth

Q. You are mainly dealing with just one type of radial development here. Can you clarify?

PC I should first state that I will be speaking about the radial levels from the perspective of one approaching them mainly from the more passive contemplative perspective (following lengthy exposure to the “higher” spiritual levels). So of the three types of radial experience I mention in this account would represent one particular version of Type 2.

In general the more active type (Type 1) will approach the radial levels from the opposite direction. Here consolidation of the middle levels will be especially in evidence. Radial development then entails the gradual incorporation of “higher” spiritual level understanding with that of the middle levels.

Indeed here radial development will not be noticeably separate from that of the “higher” spiritual levels. In other words following each advance in higher spiritual understanding, a lengthy consolidation period would follow where such understanding would be integrated with the middle levels.

So when for example H1 (the subtle level) unfolds this is effectively integrated with linear type understanding before more advanced spiritual development takes place. The problem however with this type of mysticism is that undue familiarity with the middle levels may well inhibit more refined contemplative development.

With the more passive type (Type 2) the continual unfolding of the advanced spiritual stages initially takes place without substantial integration with the middle levels. We then have the opposite problem that prolonged detachment from middle level understanding can create a barrier in terms of eventual adaptation to the world of phenomenal reality. So in this case radial development entails the gradual attempt to incorporate the middle stages with contemplative type awareness.

With the most balanced type (Type 3) both directions will be in evidence. In other words, from one perspective an attempt is made to incorporate the middle levels with contemplative type awareness. However simultaneously, one uses such awareness to facilitate understanding of the middle levels.

Q. You place considerable attention here on the radial body self. What do you precisely mean by this?

PC When one is born the first major task in development is successful differentiation of the bodyself. We have also seen that the last of the “higher” levels (H3) is associated with mature integration of the bodyself with Spirit.

Now Radial 1 (R1) represents in many ways a stage of rebirth where now both the mature integration and differentiation of the bodyself can take place.

During the Upper Middle Levels one loses ego identity to a considerable degree with phenomenal events leaving very little lasting trace on memory.

Thus, while losing the ego consciousness of one awake, one acquires in a profound deep sleep state a new universal awareness that remains spiritually empty and hidden from the light.

Thus as consciousness of form is slowly reborn one awakes in the discovery of a wonderful new radial body. In other words, here awareness is not of the body of an individual self but rather one that is now inseparable from the whole world of phenomenal form. Put another way in breathing in, one is conscious of breathing in the life of all creation and in like manner when breathing out expiring again (so as to give new life to this creation). So living and dying are now seen in a truly universal context as fully interdependent.

Q. Presumably this universal cosmic body that are referring to here represents the integral aspect of the radial body. But there is also an individual differentiated aspect. Can you clarify?

PC This is a very important point. Though one may perhaps - coming from the contemplative perspective - be initially more aware of the blissful state of a universal body, as phenomenal structures are restored a degree of separation once more takes place. This then can lead to a renewal of a deep existential realisation of the limited individual bodyself (when contrasted with its cosmic universality).

So what is potential and universal can only be actualised through what is limited and contingent. And this leads inevitably to conflict and suffering.

Thus I would not see the radial levels in any way as signifying the end of conflict.

Indeed in many ways it leads to a deeper kind of anguish and a keener sense of human limitation. However fundamentally, because one now remains in a profound state of spiritual peace, greater understanding and compassion for the human condition can be exercised.   

Q. How is this conflict resolved?

PC I would say that it essentially requires a great degree of humility. Really this body conflict represents the problem of reconciling form with emptiness (and emptiness with form) in an actively engaged fruitful manner.

So if one is the rest peacefully in emptiness and associated awareness of the ultimate universal nature of the bodyself, then must be able to freely detach oneself from any unduly limited ego restricted notion. And this requires considerable humility, which is not easily exercised. However such humility I would consider as the key requirement in terms of reconciling the two bodies.

In other words one remains constantly aware of the potentially unlimited nature of the universal bodyself (as the entire world of form) while simultaneously keenly aware of the utterly limited nature of one’s actual contingent body (which yet must necessarily serve as the vehicle through which the universal is channelled). 

Q. Again briefly as with previous levels, can you take us through the major affective, cognitive and volitional aspects of R1?

PC Again bearing in mind that I am describing this stage from a particular contemplative perspective, it is of a very passive nature (that remains much closer to spiritual emptiness than conscious form).

As we will see - when we examine its structural characteristics more clearly - at this stage real (conscious) and imaginary (unconscious) aspects of the personality remain very intimately related to each other. In other words though we are now at the stage where the various modes begin to find a new mature phenomenal expression, they still operate at a passive level.

What this means in effect is that activity (in the generation of phenomenal experience) remains very much dependent on the intuitive guidance of Spirit. One does not consciously attempt to generate activity but rather indirectly responds to what is freely generated through spiritual inspiration.

From an affective perspective this entails that one allows such feelings as may arise to do so freely in accordance with Spirit. Thus one neither consciously seeks - in any context - what is pleasant (nor avoids what is unpleasant). 

In this way throughout the various shifting states of emotion that arise one strives to remain constant to Spirit (of which these states are but an arbitrary temporary expression).

Success in this regard - despite changing phenomenal circumstances - leads to a continual sense of inner peace.

Also because of substantial balance now exists as between the immanent and transcendent aspects of Spirit, involuntary “lower-level” projections of basic affective instincts cease.

This freedom from projections likewise contributes to the overall deep sense of peace experienced. 

In cognitive terms this stage is appropriate to a universal scientific appreciation of the fundamental dynamic structure of reality. And as mathematical symbols provide the most appropriate vehicle for such a scientific account these are especially suited for such an overall account of development in holistic terms.

As this is the task that I have been mainly concerned with in recent years I have consistently labelled my approach as a preliminary - indeed very preliminary - Radial 1 account.

Though it is still more holistic than analytic by its nature, it represents an approach that is designed to facilitate more detailed analysis with respect to its global framework (supported by an overall structure that is properly integral in intellectual terms).    

The problem as I see it with conventional science - and indeed most intellectual enquiry with respect to development - is that a reduced linear rational approach is employed that is suited for the understanding of differentiated variables i.e. that are relatively independent. In holistic mathematical terms this represents the “real” aspect of intellectual understanding. However the true integration of variables - as relatively interdependent - requires a distinctive circular paradoxical type rational approach, which represents the corresponding “imaginary” aspect.

Thus any approach which seeks to preserve both the differentiated (analytic) and integral (holistic) aspects of development should be “complex” (with both “real” and “imaginary” aspects).

Now as R1 (Radial 1) entails the mature experience whereby the (real) conscious and (imaginary) unconscious are passively harmonised through pure spiritual intuition, it is ideal for understanding of the universal structure of all reality (in dynamic interactive terms).

R1 likewise facilitates the unattached use of reason in terms of dealing with local immediate responsibilities. However once more this happens in a somewhat passive manner whereby one tends only to act when prompted to by Spirit.

In other words because this is still an early stage (in radial terms) one has not yet acquired the freedom to use the cognitive faculties in a full extensive manner. Thus there is still a degree of fear that quick immersion in active responsibilities might rekindle that attachment which one has struggled for so long to eradicate.  

This gap between one’s global spiritual intuitive vision on the one hand and somewhat restricted active involvement in local terms, represents a problem that cannot be properly resolved at this level. Though the correct approach - as with the affective aspect - is to deal with this discrepancy through true humility, a better accommodation can be acquired through further development.

The volitional mode - as the previous level – remains the most important as the primary task is to remain fully united with the Spirit that inspires all thoughts, all feelings and all activity.

However there is a considerable lessening in any need to consciously strive for spiritual union. Because conscious and unconscious are now united to a considerable degree, living by the Spirit now becomes a largely automatic response. Thus, one can afford to relax more, further enabling a greater surrender to the divine will. 

This new attitude of relaxation leads to a critical turning point. No longer does one now move further away from form (in the direction of emptiness). Rather having fully embraced emptiness one slowly moves back to freely embrace the world of form through a glorious rebirth of phenomenal reality.    

Q. Presumably both enhanced and diminished versions of H1 are also available?

PC Indeed! However we have to bear in bind that I am dealing with this level from a particular contemplative slant that would be perhaps especially appropriate for a certain personality type. The most common form of radial development is more active where the phenomenal world maintains a much greater degree of solidity.

Obviously an enhanced version of H1 would be available from the more advanced radial levels (R2 and R3). Also somewhat diminished versions would be associated with earlier stages (especially those that immediately precede R1). In particular considerable temporary attainment of the major features of R1 would be possible from R0.

Q. What are the holistic mathematical structural characteristics of R1?

PC R1 represents the mature complementarity of opposites with respect to the three fundamental sets of polarities. Thus from an empty (spiritually intuitive) perspective the horizontal internal-external polarities are harmonised; equally the vertical whole-part and diagonal form-emptiness polarities are reconciled.

Additionally from a linear perspective the diagonal polarities of form and emptiness now undergo differentiation in a mature manner. What this entails is that the phenomenal world is now reborn with respect to such understanding of form. However as we have seen this is still but a limited form of differentiation where conscious and unconscious are intimately bound together in the experience of form. So phenomenal understanding only takes place in a passive manner in accordance with the direct promptings of Spirit.

We have seen that this tends to two extremes that are not properly integrated at this stage. Thus we have a highly general universal type vision of the nature of all reality now finding phenomenal expression. Equally we have a very localised experience of individual duties and responsibilities equally finding phenomenal expression. However there is still a significant gap in evidence with respect to the two types of experience. In other words one is not yet able to adequately channel the universal spiritual vision with contingent actual activity. 

One advantage however is that phenomenal involvement can thereby be maintained directly in accordance with a pure volitional intent centred in emptiness. Then with further consolidation in such activity motivated by pure desire, further mature differentiation with respect to vertical and horizontal polarities can take place at R2 and R3. 

Q. What sort of complementarity exists at R1?

PC It is important to appreciate that both linear and circular links now exist as between stages.

From a circular perspective R1 would be most closely associated with the earliest stage of development (L3) where the bodyself is first differentiated. However the limitation is that such early differentiation is that it relates merely to the individual ego self. By contrast at R1 both a properly integrated and differentiated radial bodyself emerges.

So the lack of true integration with respect to the bodyself at L3 is now complemented by the corresponding mature integration at H1. However there is also a linear hierarchical dimension present in that R1 represents a more mature (explicitly understood) differentiation of the diagonal polarities (form and emptiness) that recommenced at R0.

R2 (Radial 2) - Mature Vision

Q. Moving on to R2 again what are its main distinguishing features?

PC. Just as R1 is associated with the birth of a new radial self i.e. where the refined ego-self is integrated with the universal body of the entire world of form, R2 can be conveniently associated with the birth of new radial emotion.

Radial emotion would represent in this context both the mature integration and differentiation of the affective mode.

The integral dimension of this mode relates to a universally felt emotion for everything that exists in creation i.e. universal compassion. This relates directly to the personal aspect of matter that is centred everywhere throughout phenomenal reality.

The differentiated aspect relates to a contingent ego self (that however has undergone considerable refinement). So once again the task remains to effectively channel the universal aspect of compassion (experienced for all created beings) though the contingent limited dimensions of the individual self.

Clearly the more refined the ego self (i.e. free of rigid dualistic attachments) the more effective this radial task can be accomplished. Thus for example in some of the great exemplars of radial experience e.g. great Christian saints, the individual self acts as a superconductor (considerably free of any friction) of divine mercy.

Q. You do not believe however that progression from R1 to R2 is in any way assured?

PC Once again in an attenuated sense everyone by definition has some experience of R2. However in the specialised sense it is quite rare, as it requires a very advanced level of previous development allied to appropriate temperamental and environmental circumstances.

Because the very catalyst for contemplative development often relates to an unusually allergic personality (with respect to possessive attachment) following considerable prolonged detachment from form, the former “allergy” may be reactivated following re-immersion in the world of form.  So for such a personality substantial phenomenal involvement can always be problematic with experience continually reverting back to the contemplative aspect.  

A less pure form of this level however can often be associated with the more active type of mystic (that is less sensitive to ego attachment).

Q. As we are dealing directly with the affective aspect let us deal with an important issue. What is the relationship of sex to this radial stage? In particular how compatible is the marriage state with this experience?

PC Everything in creation - if you like every holon - has both personal and impersonal aspects. Unfortunately conventional science in emphasising the merely impersonal aspect of matter creates a considerable distortion in the way we attempt to view reality. We see this distorted emphasis carried over for example into economic life with the misguided emphasis on “impersonal market forces” and the “exploitation of natural resources”.

Indeed many of the problems we have with sexuality in the modern world ultimately are associated - I believe - with this faulty scientific worldview. For what is not formally recognised at a conscious level of understanding will inevitably project itself involuntarily from the unconscious. And in this way we are conditioned to deal with the complementary aspect of nature i.e. in a manner that is often beyond our conscious control and where we lack any true freedom.

Properly understand - because of this inherent personal nature - everything in creation has a distinctive sexuality to which we can affectively respond. However because we do not sufficiently recognise this wider personal dimension of all nature we tend to identify sexuality too narrowly with a limited set of human relationships.

Thus full affective maturity in the true radial sense of development requires that we de-emphasise expression with respect to human circumstances so as to embrace all of creation freely in a sexual manner. Thus mystical union – especially in the sense of union with nature – combines both spiritual and sexual longings that are reconciled in the fullest possible manner.

In this context, we can see the rationale behind celibacy as a requirement for spiritual proficients in many spiritual traditions.

However what concerns me greatly e.g. with respect to my own tradition is that whereas the condition for celibacy is maintained for priestly ministry, it is generally associated with an inadequate scientific worldview that negates its value. Thus to be truthful many priests feel trapped - rather than liberated - by the requirement of celibacy. Certainly the state has great potential value when undertaken freely (underpinned by an appropriate perspective on life). However when enforced as a requirement for ministry, without due recognition of the wider context for mature sexual expression, it can in fact prove extremely harmful.

Now as to whether marriage is compatible with one who aspires towards the most advanced level of spirituality I would have an open mind. Generally speaking, marriage could perhaps prove more compatible (especially where both partners share similar ideals). However, even here considerable growth in the appreciation of sexuality would take place, perhaps ultimately lessening emphasis on the very need for physical intercourse.

In a minority of cases, I believe it is best that celibacy be freely undertaken from the start as the appropriate state on the spiritual journey. Often advanced spiritual development is associated with distinctive personalities that have an unusually single-minded commitment to their goal. In such cases the very attempt to adapt to the expectations of a prospective partner could prove an unnecessary distraction.

Of course there are great risks here that development could thereby go easily wrong but for the true aspirant this will seem a risk worth taking. 

Q. You seem to be a strong defender of the value of celibacy yet very much opposed to the present requirement of celibacy for ministry in your Catholic tradition. Can you elaborate?

PC Quite simply I believe that there is a central confusion in the direct association of celibacy with priestly ministry. Now I can see how in certain historical settings celibacy as a practical rule for ministry might be appropriate but this really should be a pragmatic judgement.

It seems to me that there are many individuals - both men and women - with a genuine desire for ministry who have no real vocation to celibacy. Equally there is a much smaller number who do have a genuine calling to celibacy but who have no desire for ministry (in the accepted clerical sense).

Of course there are also many priests and aspirants who would be happy to continue to associate celibacy with their calling. However while welcoming this fact, it would be much better to also recognise the wider reality and deal with it through a more pragmatic open system that better facilitates a variety of situations.

There is a dark shadow hanging over priestly celibacy whereby legitimate issues for consideration with relation to the appropriate sexual development of ministers have long simply been repressed (rather than addressed). One appalling consequence has been an atrocious litany relating to the sexual abuse of minors by priests in many countries.

Q. With respect to the cognitive aspect we have dealt with appropriate levels of science corresponding to the main levels. Can we say the same with respect to art in relation to the affective aspect? In particular is there an R2 type of art? 

PC Good question! Though in a certain sense this is true, I would be less inclined to categorise appreciation of art by levels. The decisive difference relates to the fact that – by its very nature – science tends to be more impersonal. Therefore one can be more objective – even with respect to holoscience and radial science – in terms of categorising its structural characteristics. However with respect to art we can never satisfactorily separate the (objective) presentation from its (subjective) interpretation. Thus what seem quite commonplace and ordinary to one could communicate considerable meaning to another. For example with respect to music a composer could possibly write pieces with considerable potential for spiritual communication while operating from a state largely devoid of such experience. In other words it might require another’s development to explicitly see the meaning of what was merely implicit in the mind of the composer.

Thus with true art we never can really tell what the originator intended for – by definition – interaction with such art always leads to a reinterpretation that intimately depends on the recipient.

Strictly speaking this is also true of science (though perhaps to a lesser degree).

Indeed the great gift of the most developed radial personality is the ability to continually see the spiritual meaning that remains, to a degree, mainly implicit at all the earlier levels of development. For such a person any phenomenal event therefore could conceivably be associated with a moment of “great” science or “great” art. 

Q. Let’s deal again with the three modes. Can you briefly summarise again the affective?

PC R2 is associated with the awakening of an emotional radial self where a universal sense of compassion for everything in creation (which mirrors the likeness of God) is channelled through a contingent individual emotional being. So once again there is a substantial existential dilemma to be resolved which comes through growing freedom of possessive attachment to the phenomenal self. In this way a person can become in appropriate circumstances a superconductor of divine compassion.

Q You lay considerable emphasis on this level as representing the formation of a mature dream with respect to reality. Can you elaborate?

PC As we can see in popular activities such as sport, great achievement does not come easily. Success in any field is usually succeeded by a clear vision of what potentially can be achieved. Thus a supremely talented athlete may have realistic ambitions of one day winning a gold medal at the Olympics in his/her particular event. This comprises the unconscious birthing of what is therefore potentially achievable for that athlete. Then with sufficient practice and dedication that dream may one day thereby be actualised in reality. Without the dream the intense single-minded commitment to this goal would not be possible.

It is likewise true in terms of the most advanced levels of development though of a more selfless nature. So if one has developed sufficiently with the appropriate attributes, the mature dream will especially form during this level of how it can best be actualised through active commitment to some special work of service.

The dream will then act as the inspiration to achieve that further development in conscious terms so that it can become properly actualised at the R3 level. Thus in Christian history - with which I am most familiar - we have many examples among the great saints e.g. in the lives of Paul, Francis of Assisi, Teresa of Avila, Catherine of Sienna and in more modern times Mother Teresa of great contemplatives who also became great actives through dedication to a special calling requiring superhuman work and commitment.

However - though perhaps at a lesser level - there are lessons here for all of us in the importance of recognising that dream (or special vocation) through which we can thereby be best inspired to actualise our unique talents.

Q. And what about the development of the cognitive during R2?

PC For someone suitably gifted there is significant opportunity for remarkable advances in radial type knowledge at this stage. 

Basically at this level we have the increasing differentiation of whole and part while maintaining overall holistic integration of these same polarities.

This enables for example a scientific approach with respect to the various disciplines whereby a much more detailed analytic type investigation can take place with respect to a great many aspects while sustaining overall integration of these aspects with respect to the whole.

I would see that incredible advances with respect to disciplines such as physics and economics – and of course mathematics itself - could take place at this stage.

So from such a perspective deep and authentic intuitive insight would inspire creative new lines of analytic enquiry; equally such analytic progress would in turn suggest new integrative ways in which overall holistic type understanding could be used with respect to these disciplines (both separately and in relation to each other).    

Q. Would you consider that your own intellectual understanding has reached the R2 stage?

PC Definitely not! I would maintain - as I have for some time now - that I am attempting to offer a very preliminary R1 intellectual account with respect to reality (especially in relation to the stages of human development).

However my present understanding is still far too general to admit an R2 approach. At best I would hope that perhaps in the future that I might develop such understanding with respect to some aspects of understanding.

Therefore I am offering here a diminished interpretation of R2 cognitive type understanding. However because of the necessary interaction between all stages it is possible to see clearly some aspects of this more advanced stage (at least in broad perspective).

Q. Could you give some indication as to how you would see the nature of an R2 understanding of mathematics?

PC I would see this as offering especially exciting possibilities for new original advances (where both holistic and analytic understanding go hand and hand).

I have believed for some time now that what is especially lacking in conventional mathematical understanding is any developed holistic counterpart notion of its key concepts. Greater appreciation of this area - which relates to the deepest philosophical nature of mathematical thinking - would pave the way for remarkable new advances and greater integrative perspective on existing problems.

For example to take the notion of prime numbers, we need understanding of the fundamental holistic implications of this e.g. in respect to human prime (i.e. primitive instinctive) behaviour and also in relation to the subatomic areas of reality where the primitive and sometimes chaotic behaviour of matter reigns.

This suggests that there are both conscious and unconscious dimensions to the understanding of prime numbers. Though mathematicians are indirectly getting to grips with this through recognition of the importance of complex numbers with respect to the modelling of the primes, they presently lack any real philosophical understanding of why this is the case.

The failure for example to prove the Riemann Hypothesis - which is central to prime number behaviour – reflects, I believe, a great lack of this deeper appreciation of “prime” behaviour  (where conscious and unconscious understanding are inextricably mixed).

This suggests therefore that we will not solve many of the key issues with respect to prime numbers until we formally incorporate the holistic with the analytic aspect of mathematical understanding. This requires the use of two distinct types of logical systems (linear and circular respectively).

Though I cannot claim to properly understand many of the remarkable analytic advances with respect to complex analysis (which are critically important with respect to the Riemann Hypothesis) I believe that I can perhaps approach the issue from a fresh perspective (where the holistic appreciation of issues is more emphasised).

Thus, though I very much lack the analytic equipment necessary to make any advances in terms of the conventional treatment of the problem, I would hope however to make progress in a new holistic direction. Central to this task would be the requirement of converting the Riemann Hypothesis into a dynamic model that says something truly fundamental with respect to human (and natural) development.

The insight that would come from such holistic understanding could then suggest fruitful analytic lines of investigation for solving the issue (though I would not see myself involved at this level).  

Q. Have you made any progress in this direction?

PC Yes, though of a very limited nature! I believe that I have been successfully able to dynamically remodel the famous Euler Identity with respect to human experience.

However this still really reflects preliminary R1 understanding. Much more refined understanding would be required to do justice to the more demanding nature of the Riemann Hypothesis.

Just as at the lower levels I have identified L2 (magical stage) in holistic number terms as the level of prime structures, likewise I would identify R2 in radial terms as the level of mature understanding of such structures in both analytic and holistic terms.   

Q. So you would see the solution of the Riemann Hypothesis as requiring R2 understanding?

PC A comprehensive solution - where both the analytic solution and holistic appreciation of its nature would dovetail - would certainly require R2 understanding.

However a more limited conventional analytic solution, which however would still fail to grapple with the deeper mystery of the problem, could be possible without such understanding.

Q. What about cognitive understanding at a more localised active level?

PC There are significant advances here also. Just as holistic understanding starts working downwards into more detailed areas of investigation, likewise at the other extreme, active involvement becomes less localised now stretching outwards to involve wider concerns.

Therefore a much more satisfactory reconciliation of the whole with the part (and part with the whole) thereby becomes possible. However a gap may still exist in terms of adequately expressing the universal contemplative vision in practical terms.    

Q. Finally what about the volitional aspect? 

PC Because the general assent to the divine will has by now become an automatic response, one thereby becomes free to take responsibility with respect to contingent phenomenal activities (where truth is always of a relative nature).

This behaviour in fact requires a considerable exercise in faith for - by definition – one can never be certain that one is taking the best course with respect to any decision. Indeed it sometimes can lead to a considerable existential dilemma especially when one’s conscience may suggest a course of action that may be very difficult to face and considered inappropriate by others. 

So we have here the keener realisation of the moral paradox that the more authentic one’s commitment to what is universally true (i.e. divine will), the more clearly one realises the merely relative nature of all phenomenal circumstances.

Therefore what is right or wrong in any relevant context is quite arbitrary with each decision dependent on how best it can express the divine will. Thus to adequately reflect the divine will in such active circumstances requires an increasing degree of openness and flexibility (with considerable detachment from the actual phenomenal circumstances involved).   

Q. What are the holistic mathematical structural characteristics of R2?  

PC R2 combines the mature complementarity of opposites with respect to diagonal, vertical and horizontal polarities with linear differentiation with respect to diagonal and vertical.

The main remaining problem is that mature differentiation with respect to horizontal (internal-external) polarities has not yet taken place. This implies for example that one could still maintain quite an introverted involvement with respect to the world. However, for full radial development a much greater balance as between introvert and extrovert capacities must take place.

Q And finally what about linear and complementary links with other stages?

PC R2 is linked with R1 in linear terms (representing an enhancement of the analytic understanding associated with the earlier stage). In complementary terms it is linked with L2 (magical) representing the mature version of what had initially been merely implicit at the earlier stage.

R3 (Radial 3) – Creative Transformation

Q. We now come to the final of the radial developmental stages. Again what are the key characteristics?  

PC R3 represents mature development with respect to the three fundamental polarities in terms of both integral and differentiated understanding leading to a life that is simultaneously both fully active yet fully contemplative. It is a state that can be approximated to in varying degrees though never fully acquired in this life.

Just as earliest development leads to the first differentiations of the bodyself (diagonal polarities), emotional self (vertical polarities) and mental self (horizontal polarities) we now have substantial radial development with respect to the same polarities (where both integral and differentiated aspects are maturely combined).

We have already dealt with the gradual unfolding of both the radial bodyself and radial emotional self respectively. We have here the final radial unfolding with respect to the metal self. This enables both internal and external polarities to be properly differentiated (in an analytic manner) yet also then fully integrated with each other (in holistic intuitive fashion). Then, combined with the continuing radial development with respect to the other two sets of polarities, one is enabled to lead a fully committed life that is at once both active and contemplative in the most creative and productive fashion.

Q. What are the fruits of this final differentiation?

PC Coming from the passive contemplative stance, this enables the final bridge to be overcome whereby now one can relate effectively to both outer (as well as inner) reality paving the way for a great increase in active committed involvement with respect to the world.

Approached from the active stance the final bridge requires greatly delimiting attachment with respect to the - merely - differentiated expression of the same polarities. This then enables a pure contemplative attitude to underline one’s established involvement in the world.

The fruits of this development then relate to a marked quality of discerning wisdom guiding all one’s activities.

So directly associated with the finest expression of the cognitive aspect is a special capacity for wisdom; associated with the affective aspect is the quality of compassion and associated with the volitional aspect is (divine) love. And as the cognitive, affective and volitional aspects are ultimately interdependent so likewise are wisdom, compassion and love.

Q. So you see R3 as representing the fulfilment of some special vocation? 

PC Everyone has a vocation in life. Unfortunately however this vocation is not properly realised.

The great exponents of radial development perhaps provide the best examples of those who are most faithful regarding true discernment of their special calling in life and then actualise it in the most fruitful manner. 

Once again we have seen how the term “Spiritual Marriage” is sometimes used to describe radial development. Just as people normally marry to have children, the fruit of spiritual marriage can also often result in “children” in the founding of a family of committed followers sharing the vision of their spiritual founder.

In the past the radial life was especially associated with those great spiritual leaders who found important new religions or revolutionised from within the practice of existing religions.  However the term can be widened to include also scientific and artistic life that is based on a pure spiritual vision of meaning.

Q. Can you briefly highlight the affective, cognitive and volitional aspects of R3?

PC From a certain preliminary experience of R1, I can give but a very limited diminished perspective on R3.  However suffice it to say for these purposes that R3 represents the most mature radial development with respect to the three primary modes i.e. where (differentiated) active and (integral) contemplative experience are fruitfully combined.

In affective terms the stage would be associated with an active form of compassion in the reaching out to express the love of God for all mankind (especially those suffering and in most need).

In cognitive terms it could be likewise associated with the most active expression of an intellectual vision of reality (directly inspired by a spiritual intuitive vision). My own desire for a radial scientific vision - where coherent intellectual understanding of reality properly interpenetrates with an authentic holistic integral framework of reality - falls into this category of approach (though once again at a very preliminary level).

However R3 development would require not alone substantial mastery with respect to the intellectual ramifications of such a vision (in analytic and holistic terms) but also considerable active commitment in successfully bringing the “good news” of this vision to many others.

This would represent R3 (as approached from the more contemplative side).

When approached from the more active direction, R3 would tend to be associated with more practical concerns e.g. direct availability for service to others and tackling poverty and injustice in its many forms.

In volitional terms, R3 would be associated with the most faithful commitment to the divine will, yet also where one exercises the freedom and courage to take many practical decisions that have important ramifications for the lives of others.  So there is no simple escape here letting God control all.

In fact one now keenly experiences more clearly than ever the existential dilemma relating to the inevitable uncertainty associated with all contingent decision-making. 

Q. So once again what are the key structural characteristics associated with R3?

PC R3 entails the mature integration of all three fundamental polarities (horizontal, vertical and diagonal) with the equally mature differentiation of these same polarities in the fullest expression of a life that is both contemplative and active. It is important to remember that whereas a narrower notion of specialised differentiation and integration is associated with the (lower) middle and (upper) middle levels respectively, that the most complete form of development requires the mature interaction of both aspects.

In linear terms R3 represents a continuation of development with respect to R2. However in complementary terms it links up with earliest development (before any differentiation or integration has yet taken place).

However there is a valid sense in which it can be maintained that even the radial levels – as I have represented them – represent but a gradual growth in development that is not substantially completed till the various stages themselves are completed.

In other words the fullest expression of the radial life can only commence after the completion of R3.

Ongoing Radial Development

Q. So you are now extending your classification of stages even further?

PC Well I think that this extension with respect to on-going radial development has been at least implicit in my treatment for some time. However on consideration it does seem more correct to see the various stages (as I have outlined) as but a preparation for the fullest possible expression of the radial level. In other words with sufficient mastery of these stages (R1, R2 and R3) the most complete manifestation of their fruits can shine forth in what I now refer to as Ongoing Radial Development. Again for convenience I will subdivide this into three main phases (rather than strict levels).

Q. Before we embark on this outline of phases can you briefly summarise the full range of Bands (and accompanying stages) that we have encountered?

PC Though we have linear and circular links throughout development, for convenience here I am outlining a linear mapping (simply to enumerate all discrete stages involved).

Thus we start with the Lower Band representing primarily the gradual development of differentiated understanding. (This comprised three main levels - starting from the lowest - L3, L2 and L1 respectively).

We then have the Lower Middle Band concerned mainly with specialised development of such differentiated understanding. Again this comprised three main levels - L0, L0,H0 and H0).

Next we have the Higher Band representing gradual development of integral (holistic intuitive) spiritual understanding. The three levels associated here are H1, H2 and H3).

Then we had the Upper Middle Band associated with specialised development of this integral spiritual understanding. The three levels here are H3-L3, H3-L3,R0 and R0).

This then leads to the Radial Band associated with gradual development of radial understanding where both mature differentiated and integral aspects increasingly interact). Again we have three levels R1, R2 and R3.

Finally we then have the specialised development of radial understanding in - what I refer to - as On-going Radial Development.

Again for convenience this will be sub-divided into three phases (rather than levels) P1, P2 and P3.

P1 (Phase 1) – Fully Illumined Active Life

Q. Perhaps it would help if you could give a practical example of someone going through these phases?

PC Yes indeed! I stress again that as one can only approximate in varying degrees to this supreme example of development that even its greatest exponents will remain deficient in important respects. However having said that one remarkable example I find from very recent history would be Pope John Paul 11.

What impressed me initially were his obvious talents with respect to the three primary modes. Usually someone will excel with respect to just one (or perhaps two of these modes) but he appears to have excelled in relation to all combining so many facets in a remarkably talented personality.

With respect to the affective, he initially showed interested in a career in drama and subsequently used his dramatic gifts to great effect with many audiences while Pope. He also liked to sing and dance, wrote poetry and plays. He also clearly had considerable interpersonal skills long exercised throughout his student life and as pastor, bishop and cardinal (as well as pope). He was also a gifted linguist speaking at least 10 languages. So he was well capable of practicing compassion extensively (in the breadth of his concern) and also intensively (in the depth to which it was exercised). One could complain that perhaps he was unduly stern with those, especially in the Roman Catholic fold, who disagreed with his views and yes, I would see this indeed - though perhaps understandable in terms of the historical circumstances that formed his character - as a definite limitation.

In terms of the cognitive, he clearly was a man of considerable intellectual talent who was also extremely self confident in both expressing and living by his views.

These talents were displayed for example during his university studies and doctoral work, his contributions at the Second Vatican Council and the many writings (e.g. books, encyclicals and spiritual talks that he gave).

Again on the critical side it could be validly said that his thinking was in some respects unduly ponderous and inflexible. Also, though authentic self confidence in one’s thinking is indeed an important quality, there is a sense in which one can be too self confident, thereby limiting openness to other viewpoints (especially those with which one is not in agreement).

Also he was very gifted with respect to sporting ability (related to basic sensorimotor capacities). We know for example that he was a most proficient skier, loved outdoor activity e.g. climbing mountains and canoeing and also played football (as a goalkeeper).

Perhaps it is with respect to the volitional aspect that he was especially remarkable. He showed unquestionably deep commitment - often in the most trying of circumstances - as a spiritual witness to what he believed. In the end I believed he suffered greatly and with considerable grace and dignity in maintaining his Christian beliefs. Also the fact that he lived through some of the most trying political turmoil, where he experienced the oppression of both Nazism and Communism at first hand gave an extra authenticity and an unyielding toughness to this commitment.

Pope John Paul would strike me as falling into the category of the active - more than the purely contemplative - type of mystic. One gets the impression that he was far too solidly earthed in reality holding for instance somewhat rigid views on moral issues to fit into the pure contemplative category.

A key characteristic of the true contemplative vision is a clear recognition of the relativity of all phenomena circumstances (including those relating to moral issues). This is not at all to suggest an indifference as to practical moral concerns but rather the realisation that that Spirit will always work in strange ways that can never be identified with clear objective criteria (however well-intentioned).

Of course there was undoubtedly a considerable contemplative dimension also to Pope John Paul’s approach but developing from the bottom up (through experience of phenomenal circumstances) rather from the top down (through prolonged direct experience of spiritual emptiness). Thus if we were to compare him with another great contemporary spiritual leader the Dalai Lama, John Paul would represent more the active and the Dalai Lama the contemplative expression of the radial life respectively.

In general Phase 1 relates to the fully active and committed attempt to bring the “good news” that one has discovered with respect to one’s own personal spiritual destiny to all others (who are likewise are born in the image of God).  

So coming from this active side, this phase - of the full-developed radial life - could be identified with the first years of John Paul’s Papacy. Here we had a man still remarkably full of energy and enthusiasm very much involved in world events, travelling extensively and widely regarded as a spiritual Superstar. One would imagine that the most enjoyable and fulfilling part of his Papacy would have been during these years when he was still in full possession of his mental and physical capacities with an immense stage available with which he express his talent and commitment.

And in general terms this phase would likewise be true of many who are destined to live the full radial life.

P2 (Phase 2) – Suffering Commitment

Q. So what would be the characteristics of Phase 2?

PC Phase 2 would be associated with increasing signs - of what in Christian terms is referred to as - the Cross. In other words one’s active and contemplative life can become increasingly beset by difficulties and sufferings of all kind.

In some respects this can represent the opposition of a world to a message that threatens a more comfortable materialistic way of living. It can also be due in part to the natural reaction of mind and body to the exertion of so much energy and endeavour in pursuit of the truth. So, as in previous times a more purgative problematic stage tends to follow one characterised by much illumination and success.

Also because one now characteristically is getting much older - and no longer in one’s prime - increasing ill-health and the gradual decline of one’s faculties may be growing problems.

We can see this well in the life of Pope John Paul 2. Though he survived an early assassination attempt in 1982 (4 years into his Papacy) it probably sowed the seeds of future health difficulties. Then increasingly in the 90’s he was subject to a range of health complaints. This then culminated in the onset of Parkinson’s disease which slowed him down considerably and made it increasingly difficult for him to remain as active in his mission as heretofore.

Thus once again we have the alternation of light and darkness. However whereas as before - during the higher stages - it is largely confined to one’s inner contemplative development, now it is a suffering in the world involving both activity and contemplation. One is conscious of an active responsibility to so many people yet may be less capable of exercising this responsibility. Intense anguish - largely unknown to outsiders - can now be experienced. The great desire and hunger to spread the “good news” is still there (perhaps greater than ever). However, one’s physical capacity to effectively communicate this news is now somewhat in decline.

P3 (Phase 3) – Preparation for Death

Q What about the final phase?

PC The final phase is really a preparation for death. Generally this will be accompanied by a continuation and intensification of the pattern shown during the previous phase. However by now one increasingly surrenders commitment, because of declining health and perhaps other difficulties, to the active expression of one’s mission.

So once again there is a gradual return to the purely contemplative vision, though one perhaps shrouded in more darkness than light.

In the end all has to be surrendered. What can sustain one then is the authentic quality of one’s beliefs. So the purpose of the final phase is ultimately to die well maintaining full confidence - regardless of phenomenal circumstances - in what is eternal.

Again in the case of Pope John Paul, his final years were indeed very testing due to restrictions and frustrations related to his declining health, while still filling a position designed to serve others. However in the end perhaps the best witness comes through bearing gracefully with the inevitable diminishments of life and then demonstrating how to die with full hope and confidence in a spiritual resurrection.

Conclusion

We have now traversed in brief the main levels of human development. Further elaboration then can come through the more detailed elaboration of further stage characteristics e.g. levels of reality v levels of self(hood), states v structures and body v mind. Also we can seek a more intimate breakdown of the levels by looking at transitions between levels, sub-levels (of each level), directions and mirror stage characteristics, modes (primary and secondary), personality types etc. And of course these stages are themselves interdependent with each other. So for example my own account of the most general stages (i.e. bands and levels) is itself largely based on a personality type (and even then just one particular manifestation of that type).

One important issue that I have not really dealt with in this account is the relationship as between individual and overall social (collective) development.

It is indeed true that in a certain sense this distinction is no longer relevant at the radial stages of development as the individual and collective aspects of being are now experienced as mutually interdependent. So during this enhanced period of life one no longer clearly distinguishes the need for personal transformation from the wider need for the collective transformation of all society.

However at less advanced stages there is a distinction where we can differentiate between the stages of an individual’s personal growth and the stages of collective psychological growth in society as a whole.

This raises several important issues. Is it realistic for example to expect many individuals to reach the advanced stages of radial development (in discrete terms) when the development of society as a whole is somewhere in the (lower) middle stages?

And even if we accept that it is possible for some to advance considerably beyond others, how can such development be properly balanced with the norm? For whatever the level of development one remains a member of society and in many ways bound by its cultural assumptions!

One obvious consequence associated with the aspiration for advanced development is that one must be prepared to spend a significant period of time swimming against the tide, as it were, as one undoes attachment to so many rules and expectations that offer support and comfort in normal society. And there is a significant danger here that in so losing touch with customary norms, that development may become unhealthy in many important respects.

However when we look at such development from a continuous - rather than in discrete terms - a new perspective is offered. Thus in this context, the aspirations of a person for significant spiritual attainment, really is the expression of society as a whole (expressed through such an individual). Thus what we see - in discrete terms - as separate individual wishes, really are the expression of our interaction with wider society and therefore cannot be divorced from that context.

In this way society always has a need that some individuals develop beyond customary levels so as to keep fully alive the potential for spiritual growth that is within all.

So in truth when seen in this way, one - as an individual - does not choose to be especially whole. Rather society tends to choose those with the necessary talents to keep witnessing to the pure light.

However this distinction as between the individual and social perhaps remains important in distinguish the two types of radial development that we have encountered i.e. the active (phenomenally involved) and the passive (contemplative) respectively.

The purely contemplative type of mysticism is more likely to be associated initially with the individual drive to experience ultimate truth.

However the active type is generally more related to the drive to overcome those phenomenal restraints hindering the collective pursuit of truth.

Thus the individual type tends - when successful - to be more purely spiritual in focus. The social type - again when successful - tends to be much more firmly grounded in the world of phenomenal form.