Q We now come to the very important
higher levels where growing complementarity is in evidence with respect to both
the stages of self(hood) and stages of reality. Can you briefly comment on the
nature of this relationship?
PC As we have already seen, the middle levels are
characterised by the clear separation of opposite polarities. This finds its
most specialised expression in the conventional scientific approach where the
world is largely viewed in detached manner as independent of the observer.
However with the “higher” levels,
increasing interdependence as between both aspects takes place so that
ultimately – in the experience of ineffable Spirit - no distinction remains.
However before this pure
awareness of Spirit unfolds, phenomenal form - that maintains some degree of
rigidity - interacts in various ways with Spirit in a dynamic ever-changing
relationship. In other words through this spiritual process, the gradual
transformation of matter (and of self) takes place.
It is no longer therefore
possible at these levels to maintain the accepted scientific approach as an
adequate interpretation of reality, for the very assumptions on which this
model is based no longer operate.
At the higher levels,
experience is dynamically bi-directional. In other words (external) reality -
in what we identify as the physical world - is necessarily changed through
interaction with the (internal) self; equally the subjective self is
necessarily changed through interaction with objective reality.
Again at the middle levels,
in scientific interpretation the observer is viewed as essentially detached
from the world that is thereby observed.
However at the higher
levels we gradually move to being active participants in emerging reality,
quite literally, as co-creators of the universe in which we live.
Therefore a science – that
is appropriate for interpretation of these levels – must deal with this new
reality.
So in the most basic terms
we move from an understanding that is defined by the separation of polar
opposites (at the middle stages) to one where (at the higher stages) they are
now understood as dynamically complementary.
Q. Does this mean the end
of science as we know it?
PC No! The middle band remains a key
part of our experience. Therefore the analytic type of science that is suited
for interpretation of such experience remains vitally important. Indeed it
obtains a renewed significance at the radial levels where it can now be
properly incorporated with the contemplative vision. However to attempt to
impose this interpretation on the experience of the higher is to simply reduce
it to the middle band (thereby robbing it of its essential nature). And because
there is no accepted notion in our culture of a “higher” science, such
reductionism is extremely common. Indeed I would see it as a major factor in
explaining why radical human development with respect to advanced spiritual
levels rarely takes place.
Q So because of the dominance of
(conventional) science - as you would call it - we become attuned to a
worldview that is strictly incompatible with advancing spiritual awareness! Is
that it?
PC Indeed! Again even among scientists
with genuine religious convictions this remains a major problem for strictly
the spiritual and scientific worldviews (as generally understood) are
incompatible. This leads therefore to a
tendency for religious expression to remain limited to middle level
understanding (where it becomes largely depleted of any genuine mystical
element).
Q. So you see a vitally important
role for development of an authentic holistic science appropriate to
interpretation of experience of the higher levels?
PC Yes! Whereas basically conventional
(i.e. analytic) science is suited as a means of differentiating reality, thus
leading to detailed specialised appreciation of so many areas of our world, a
holistic science would be likewise suited as a means of obtaining overall
integration of the knowledge thereby achieved.
I think many people will accept that
modern science - despite its great achievements - has led to considerable
fragmentation of experience. So there is a great need therefore to redress this
imbalance through developing an alternative scientific model that facilitates
corresponding integration.
Q. However you would not confine your
attention at the “higher” levels merely to scientific understanding.
PC Certainly not! Though I have a
particular interest in developing - at least in general outline - the nature of
such a holistic scientific approach, that is properly compatible with the
contemplative vision, balanced development at these levels requires that
considerable attention be given to each of the primary modes (i.e. affective,
cognitive and volitional).
As science, even at the holistic
integral level, is formally conveyed though the use of cognitive symbols, it
cannot therefore replace the need for other equally valid types of affective
and volitional understanding. Indeed because of the increasing interdependence
of the primary modes at the higher levels, neglect of appropriate development
with respect to affective and volitional, would greatly hinder in turn
development of the more scientific cognitive mode. So in experience, balanced
development (that is appropriate for the personality in question) needs to take
place.
However in the context of highlighting
the great potential role I see for Holistic Mathematics, I will be dealing
mainly with the “higher” levels through the lens of this particular type of
scientific vision.
H1
(Higher 1) - Circular (Subtle)
Q In many ways you believe that this is the
most important of the higher levels with respect to this distinction as between
stages of self(hood) and stages of reality. Why is this so?
PC The distinction as between (psychological) self and
(physical) reality within each stage is based on the horizontal polarities
(internal and external) that operate within a given level.
In direct terms, this stage (H1) is based on the development
of - what I refer to as -Type 1 Complementarity, where radical development in
the complementary harmonisation of such opposites occurs. What this means in
effect is that one substantially integrates in a complementary bi-directional
manner real (i.e. conscious) understanding with respect to the internal and
external aspects of experience. So we will deal with physical and psychological
experience, which increasingly interpenetrate, in some detail here.
Q So you
want to start with the physical expression of this stage (i.e. as a stage of
reality) initially! Why is this the case?
PC Generally in development, the external aspect is first to
manifest itself. Thus we see that very often this stage unfolds - after a
lengthy existential crisis - with an experience of intense spiritual
illumination with respect to the physical world. Though initially this may be
mainly of an affective sense nature it can then lead to new cognitive
structures through which the newly illuminated world is interpreted.
Because of a considerable growth in intuition, a continual
transformation of natural phenomena takes place so that they increasingly serve
as archetypes of Spirit.
This growth in refined intuitive awareness is itself
facilitated by a new paradoxical appreciation of opposite poles (i.e. internal
and external).
Though this point is crucially important, as I have dealt
with it many times before, I will be brief.
Once again unambiguous interpretation requires that we fix –
in any relevant context – the polar frame of reference. Thus if I point in one
direction and define it as “up” the road, then left and right turns along the
road will have a clear unambiguous dualistic meaning. Likewise when – in terms
of this reference frame - one moves down the road again right and left turns
have a clear dualistic meaning.
However if I had initially defined direction along the road
in the opposite manner, right and left turns would again have a clear
unambiguous interpretation (with respect to this alternative reference frame)
that would be opposite in terms of the first.
In the most fundamental sense, dualistic understanding
always requires that we define polar reference in such an arbitrary one-way
manner, though definition in terms of the opposite frame is equally valid.
Now external and internal are opposite poles. So our
dualistic understanding arises because of invariably fixing the external aspect
with the world and the internal with the self.
However when we reflect on it carefully in dynamic
experiential terms, our understanding of the world can have no meaning
(independent of the mental constructs we use to interpret it); likewise
understanding of the (internal) self can have no meaning independent of our
relationship with the world.
Increasing interaction simply requires that we learn to switch
polar reference frames progressively faster in experience. Then, what seems
unambiguous in terms of either pole in isolation, is seen as paradoxical when
both poles are viewed as interdependent.
In this context the fixed identity of internal and external
gradually breaks down leading to a corresponding reduction in dualistic
attachment. And this is the very means through which a more refined spiritual
appreciation develops.
So in the spiritually illumined experience of nature, the
world is no longer strictly understood as existing outside the self. Rather
internal and external now interact as co-creators of what is phenomenally
experienced, which then becomes the very means of mediating Spirit.
Q Who were the major influences on your thinking at this time?
PC I remember during
this period of development being especially influenced by Einstein’s Special
Theory of Relativity and by the works of Teilhard de Chardin.
Among other things Einstein demonstrated how space and time
– far from being absolute and independent - are intimately related to each
other. Also physical light in an analogous manner to spiritual light is seen as
absolute, from which revealed phenomena obtain their perspective.
Now - still employing the constructs of Classical Physics -
this concrete phase of H1 fosters a new worldview very much in keeping with the
complementarity of opposites (e.g. of space and time).
De Chardin in turn painted a wonderful picture of the
process by which matter (as physical nature) gradually becomes more spiritually
energized through the process of evolution. He thereby addresses an important
issue that is so often neglected in traditional mystical accounts. Thus, spiritual
development is associated not just with stages of self (in the portrayal of the
higher levels of psychological development) but also with the stages of reality
(in the manner by which physical creation itself becomes spiritually
transformed).
These had a considerable influence in the formation of -
what I refer to as – Holoscience, which is designed as an integral science
appropriate to the “higher” levels of development.
Q Can you
say a little regarding the holoscientific approach associated with this level?
PC The first thing that has to be said is that it is very different
from conventional (i.e. analytic) science in that it is not concerned with
quantifiably testable hypotheses in any direct sense.
Rather such holoscience (integral science) is concerned with
establishing direct correspondence as between established relationships with
respect to physical reality and corresponding complementary relationships –
often not yet recognised – in terms of the psychological domain; equally from
the opposite perspective, in starting with established understanding with respect
to the psychological self it then seeks to establish a complementary type
understanding in terms of the physical world.
In this manner these two key aspects of reality, which are
normally viewed as separate, are seen to be intimately associated – and indeed
ultimately interdependent – with each other.
In the most obvious sense, such holoscience applies to the
relationship between physics and psychology. So holophysics starts with
established relationships with respect to physical reality and then seeks to
find corresponding i.e. complementary similar structures with respect to
psychology; holopsychology starts with the subjective interior domain then
seeking complementary structures with respect to physical reality. Of course
both these approaches are themselves highly interdependent and ultimately
indivisible.
Q. Can
you briefly illustrate for examples any of your findings with respect to
holophysics?
PC Well! I have mentioned already how Einstein’s Special
Theory of Relativity was such a big influence. I soon realized however that
this was due to the fact that I was already forming an intuitive understanding
of how many of his key findings had intimate parallels with respect to
psychological understanding. Indeed some of the fruits of this research are
summarised in “Fascinating Connections”
Q Are
there any other forms of holoscience?
PC In principle this integral approach can be applied to any
discipline. In many ways the most important is the area in which I have most
specialised i.e. Holomathematics (i.e. Holistic Mathematics). Just as at the
analytic level mathematical symbols provide the essential tools for carrying
out scientific work, likewise it is also true at the integral holistic level
(where however such symbols have uniquely distinct dynamic
interpretations).
However – as my university training relates to Economics - I
have also given much attention over the years to the development of a more
integral form of Economics (Holistic Economics).
Q To
what extent is it valid at this level to maintain the separation of the
physical and psychological aspects of reality?
PC Higher spiritual development tends to unfold gradually at
H1, with dualistic experience initially still remaining to a considerable
extent. Indeed appreciation of this is vital in terms of understanding the
wavelike dynamics through which the stage unfolds.
We have seen that the stage often commences with respect to
the physical aspect (i.e. as the stage of reality associated with H1) with the
physical world becoming illuminated in a new spiritual light.
Though more fluid mental structures (based likewise on the
paradoxical appreciation of the complementarity of opposites) necessarily also
develop, that correspond with this more refined physical awareness, initially
there can be an imbalance evident (where the internal lags behind the
external). This then leads to a secondary form of dualistic attachment arising
with ego involvement with external symbols as mediators of Spirit. In other
words one attempts to a degree, to capture Spirit through the phenomena through
which it is mediated.
From a mystical perspective, rectification of this problem
may require a prolonged period of purgation (or cleansing), which is associated
with the experience of spiritual darkness (rather than light).
After an appropriate time (that varies considerably
depending on circumstances) this phase likewise ceases with light returning in
some measure to conscious symbols that now indirectly act as mediators of an
inner light. This is often associated with a new more intense existential
experience with once again the complementarity of opposites very much in
evidence.
There are two dualistic extremes, which can ensure that the
existential dilemma need not arise. One could for example subscribe to a
programmatic system of objective moral guidelines (imposed by some outside
authority such as the Church). Alternatively one could base decisions on
pragmatic subjective criteria of what feels best – in any context - for the
self.
However true moral responsibility comes from the realization
that there are no absolutes in phenomenal terms, and that uncertainty is
associated with all – especially important - decisions. In other words what is
right or wrong, from a sensitive spiritual perspective, is based on a careful
balancing of both objective and subjective criteria with the eventual decision
depending on intuitive discernment (of what is appropriate in any particular
case). Thus as the paradoxical nature of both internal and external is more
keenly appreciated, there is also the growth of a new kind of freedom which can
be quite daunting. Thus one faces a growing moral responsibility for choosing
meaning that is properly in tune with the authentic needs of the self (now
undergoing considerable change).
Q So you
are dealing here directly with the psychological aspect of the level (as a
stage of self)! However by the rule of complementarity there should also be a
mirror expression of this stage that relates to the physical world. How can
existential issues of freedom have a bearing on the nature of physical reality?
PC Good question! However you may be surprised to know that
– when properly appreciated – they have a considerable bearing. For example the
Uncertainty Principle of Heisenberg played a key role in the development of
quantum mechanics helping to greatly clarify the mysterious nature of
sub-atomic particles. And is a very close structural relationship exists as
between the nature of uncertainty with respect to both existential
decision-making and the behaviour of such particles. In fact a very close
complementary relationship can be established as between many important aspects
of psychological behaviour and the key findings of quantum mechanics as
illustrated in “Quantum Mechanics and
the Existential Decision”
So we are gradually seeing how dualistic thinking is turned
on its head. We were accustomed at the Middle levels to think of the external
aspect of experience as physical and the internal as psychological. However we
have discovered in discussing Einstein’s Special Relativity that the physical
aspect has a counterpart mirror side that is psychological; then when
discussing the psychological aspect (in relation to existentialism) we find
that it too has a fascinating reverse physical application.
So once again all (external) physical structures have
complementary aspects with reference to the (internal) psychological world;
likewise all (internal) psychological strictures have (external) counterparts that are physical. In other words the very meaning of internal
and external, psychological and physical is now rendered paradoxical.
This indeed is precisely the purpose of such understanding
(which thereby facilitates the emergence of nondual intuitive wisdom).
Q Just a
quick point here! I am a little confused as to how you seem to be
identifying quantum mechanics both with
L1 (mythic) and H1 (subtle)
PC One has to bear in mind that L1 and H1 (and H1 and L1)
are vertically complementary (in a two-way fashion) with each other. So the
“higher” level understanding of H1 unravels the confused nature the “lower”
level of L1. In other words we can only properly “see” the nature of the
physical relationships at L1 from the perspective of the understanding of H1.
Also the “lower” level physical relationships calls for an intuitive
appreciation, which the “higher” level provides.
This is also very important in understanding the very nature
of integration. From a healthy and open dynamic perspective, integration is
always related to non-integration (or confusion). So the very desire for
further integration comes from intimate knowledge of the lack of integration –
in oneself and others – already attained. So there is no final point possible
when total integration is achieved. Rather one can perhaps approximate to a
position where free acceptance of a substantial degree of integration in the
personality is equally associated with clear knowledge of considerable
integration yet to be achieved.
Q So is
that the end of H1 with respect to its stages of reality and self(hood)
respectively?
PC Not quite! At the middle band, we dealt in turn with
concrete, formal and vision-logic structures in three separate levels. Here
again this level (H1) we have the emergence of corresponding structures and
because of considerable overlapping we include them all in the one level.
However having said this the first phase of development largely relates to
concrete type structures (governed by the dynamic complementarity of
opposites).
The second phase – of a deeper nature – relates more to the
formal development of paradoxical understanding (of a conscious kind).
This follows another period of purgation or cleansing (of
the more intimate personal structures). More correctly because of the
increasing interdependence involved it relates to purgation of the dynamic
relationship between internal and external structures (approached – with
respect to the dualistic understanding remaining - from the psychological
perspective). Though in truth again there is a degree of overlap possible as
between illuminative and purgative phases with no clear distinction possible.
However when this period of cleansing has passed (leading to
a further deepening of the spiritual unconscious) another phase of illumination
of a more refined and universal nature unfolds (referred to by Evelyn Underhill
Though it is true that again – insofar as dualistic
distinction remains valid – that the psychological aspect is now more
prominent, there can also be a noticeable (external) physical element also
present, which we will look at first.
Q Just to
be clear on this! What you are implying is that throughout H1 both dualistic
understanding (where opposite poles are still separated) and nondual
understanding (where they are understood as complementary) are involved. Thus
we necessarily approach further integration from a somewhat dualistic
perspective by attempting to remove remaining imbalances with respect to
opposite polarities?
PC That’s it! We concentrate on the physical aspect and then
when that leads to too much imbalance we switch to the psychological. And then
when that process is largely completed with respect to the concrete structures,
we start again with the physical aspect with respect to formal understanding (which
is where we have now arrived).
Q I
believe that you were once greatly influenced by the philosophy of Hegel? Can
you place this interest in the context of the present discussion?
PC Though there are aspects of Hegel about which I would
remain strongly critical, what impresses me is the great sweep of his thought
coming closer perhaps than anyone I know to a universal philosophy applicable
to all evolution. Also his thinking is of a dynamic interactive nature very
much in keeping with the fundamental principle of the complementarity of
opposites.
Now I would see Hegel’s philosophy as relating to the
physical aspect in that it is primarily intended as an objective account of the
dynamic nature by which nature evolves.
Indeed, it is precisely because - in this context - the
counterbalancing more subjective interior dimension is not sufficiently emphasised, that Hegel was
rightly taken to task by Kierkegaard.
Therefore
with some significant changes I gradually came to realise that Hegel’s
philosophical approach could be successfully adapted as the theoretical basis
for Holoscience in all its forms.
Indeed
it was directly due to the influence of Hegel that I was able to make two
significant breakthroughs with respect to the early development of Holistic
Mathematics. Firstly in the dialectical relationship as between being and
non-being, I could see a crucial dynamic link with the holistic interpretation
of the binary digits 1 and 0. Thus, though 1 and 0 are independent of each
other in an analytical setting, from the dynamic holistic perspective they are
interdependent – and ultimately identical – with each other as oneness
(relating to form) and nothingness (relating to emptiness).
Also
it was Hegel’s emphasis on (dynamic) negation of what is habitually posited (in
static fashion) in thought, that led me to the crucial holistic connection with
the fundamental operations of adding (positing) and subtracting (negating) in
mathematics, which can be directly related to conscious and unconscious
respectively. These operations in turn can be combined with the two holistic
binary digits to express the dynamic relationship as between emptiness and form
i.e.
(+) 1 – 1 = 0.
In
other words spiritual emptiness in experience arises through the total
(unconscious) negation of (conscious) posited form.
Q I know that for a
long time you were very excited about the possibilities of using this formal
holoscientific approach as a means of obtaining a more integral appreciation of
economic reality. Can you briefly illustrate some aspect of this approach?
PC
Because of the attempts to adapt the conventional scientific approach to
Economics, invariably an impersonal objective approach is adopted where the
internal (psychological) is reduced to the (external) physical dimension as for
example in the understanding of how markets work. Indeed the very word
“positive” (objective) is used to describe this Economics.
However
the essence of the holoscientific approach is to achieve balance as between
both positive and negative i.e. external and internal aspects (which are
understood as dynamically complementary).
For
example in conventional terms, scarcity – which is the fundamental concept in
Economics – is understood as arising from the fact that whereas resources (for
production) are limited, human wants are always unlimited.
The
standard approach to scarcity therefore, which – by definition – can never be
fully alleviated, concentrates on the external (physical) aspect through
emphasis on economic growth. This then leads to the need for choice i.e. in the
manner in which the goods and services thereby produced are allocated.
However
when we look at this issue from the perspective of mature interior development,
in what we could validly refer to as “negative” Economics - due to the
substantial negation of the desire for goods - the problem of scarcity looks
very different. Here, because of the greater degree of spiritual freedom
attained, nature is viewed in terms of its potential abundance to provide
whereas human wants are now quite moderate. So the economic problem is turned
on its head with choice relating more to the requirement for conscientious
action (and responsibility for others) in taking decisions.
Emphasis
on the first pole therefore is associated with Western type economics and the
materialistic attitude. Emphasis on the second is more associated with the
Buddhist traditions and a spiritual approach to life.
Therefore
the purpose of the holoeconomic approach is to recognise the complementary
nature of both the material and spiritual dimensions incorporating both in a
dynamic understanding of economic relationships. Thus every important economic
concept is redefined dynamically in an integral context (so as to reflect the
balanced attention with respect to both aspects).
So
the balanced positing and negation of form (1 –1 = 0) in holistic terms, is the
key to the attainment of spiritual emptiness and freedom in economic as well as
other areas of life.
Q What implications
does this formal phase have for holophysics?
It
leads to a deeper understanding of the relativity of all phenomena, which
intimately applies – in complementary manner - to both the physical and
psychological aspects of reality. Once again Einstein – this time with respect
to some of his key concepts in “The Theory of General Relativity” - has been a
big influence. Having done so much to transform our appreciation of the nature
of physical light in the Special Theory, Einstein now turned his attention to
gravity with a view to incorporating it in coherent – more comprehensive –
understanding of physical reality. Just however as light has complementary
interpretations (physical and spiritual) likewise the same is true with
gravity.
In
a sense light and gravity are themselves complementary notions – in relative
terms - with light pertaining to the surface and gravity to the depth aspects
of reality respectively.
From
a psychological perspective if we relate light to the capacity to “see” the
products of sense perceptions in our experience, then gravity relates to the
complementary concepts, which hold these perceptions together. Thus perceptions
and concepts – which are intrinsic to all phenomenal experience - correspond
directly with the objects and dimensions respectively that we locate in the
physical world.
So
in holistic integral terms we can now perhaps begin to appreciate the intimate
complementarity with respect to fundamental notions pertaining to the physical
and psychological aspects of reality.
Again
I sought some years ago to outline briefly some of my key findings with respect
to this phase in “Deep Relativity”.
This
thinking also provides a coherent scientific means of interpreting
synchronicity (i.e. meaningful coincidence).
Quite
literally when the holistic capacity to see the complementary nature of all
physical and psychological relationships becomes well established, meaningful
coincidences occur quite regularly in one’s experience.
Looked
at from another perspective one now relates to nature – not as made up of
inanimate objects – but rather as an intimate friend with which one is in
continual dialogue. Thus an ever-closer harmony as between each event (as
external) and subjective reaction (as internal) is established, this in turn
serves to better mediate the Spirit in all relationships. When this is the case
one frequently can intuit in psychological terms a special unique
appropriateness to the occurrence of particular physical events in experience
(which thus have the character of meaningful coincidences).
It
is very reductionist therefore for science to try and debunk the basis of such
coincidences when the key point is that they correspond to a very different
type of interpretation that is the basis of holistic - as opposed to analytic -
science.
Q It seems that in
the holistic integral scientific approach that you advocate is really
inseparable from a dynamic philosophical approach that is applied to the
interpretation of phenomenal reality (in all its aspects)?
PC To a considerable extent that is indeed true.
However it is worthwhile remembering that even analytic science - at the deeper
levels of investigation - is implicitly of a philosophical nature. This for
example is very true of Einstein, whose groundbreaking insights resulted from
profound philosophical speculation on the nature of physical reality and were
only later formalised in the accepted scientific manner.
So what is implicitly true of analytic science is now
explicitly true at the integral level.
However I would see one important clarification with
respect to the philosophical approach I recommend in that it is formulated in a
coherent holistic mathematical manner.
In other words just as science at the analytic level
is greatly facilitated through the use of appropriate mathematical symbols,
equally it is true at the holistic level (where they acquire a new dynamic
interactive meaning).
Indeed when one accepts that very nature of reality is
mathematical in this sense, then ever more powerful insights into its inherent
integral nature can flow from the use of such an approach.
Q So once again what is the key problem that arises at this stage?
PC though we are dealing here with a very refined form
of conscious experience i.e. where all phenomena are seen as mediators of the
Spirit (which is universal), inevitably secondary attachment to such symbols
develops, reflecting inadequate supporting development of the spiritual
unconscious.
So the unconscious in spiritual terms is developed in
a direct manner through dynamic negation of attachment to conscious phenomenal.
Because we have now reached the deeper conceptual
level of such conscious experience (with opposite polarities understood to
interact in a dynamic complementary manner) because of lingering dualistic
attachment, this now requires substantial erosion of the fundamental structures
(cognitive, affective and volitional) on which such experience depends.
Again in a Christian mystical context refers to this
period as the passive night of spirit. More conventionally - as in the
terminology employed by Eveylyn
Underhill
So the Dark Night of the Soul refers to the radical
development of the spiritual unconscious, which therefore requires substantial
negation of all conscious – strictly attachment to all conscious – phenomena.
Once again, following an appropriate degree of
cleansing this deeply psychological phase, then becomes associated with the
emergence of new intensely personal interior structures.
Like one submerged in a dark dungeon with no prospect
of imminent release, conscious life becomes largely confined to these
structures demanding ever greater fidelity to one’s moral conscience. Because
one can literally “see” so little now of the external world, one’s vision and
energy becomes severely localised to the immediate demands of faithfully
following one’s conscience in whatever decisions may arise.
One can experience an immense burden of at this time.
Like a weight lifter that, after an immense effort, has just managed to lift a
heavy bar over his head, one is immediately faced with an even heavier load in
moral terms to bear which can prove excruciating. In the end, further
unconscious cleansing - even of these refined interior structures - is required
so that one is eventually left alone completely in the dark convinced that one
has finally lost one’s way (which is a terrifying experience).
Q Remarkably however you are convinced that once again important mirror
physical structures are associated with this deeply interior psychological
phase?
PC This is true! However the rational formulation of
these physical structures would have occurred at a later stage when attempting
to map out the nature (from the perspective of more revealed light) of what had
previously occurred in experience.
It is funny what can trigger new insights! I remember
reading an account of the life of St.
John
Well the word grief has close etymological
similarities with the word gravity. Therefore grief in fact is associated with
a form of psychological gravity.
So just as we have complementary physical/psychological
meaning with respect to light, equally it is true of gravity.
I then began to realise that the “dark night”
experience in its most intense form has close structural similarities with the
physical phenomenon of “black holes”
Just as with a black hole all matter in its vicinity
will get sucked in to the hole through the force of gravity, likewise with the
dark night, where all phenomena in experience undergo continual negation. This
of course is associated with a deep experience of loss and thus the intense
experience of grief (i.e. psychological gravity).
Indeed even in the normal grief process e.g. following
the death of a loved one, we have the same dynamic where the feeling of loss
tends to reflect the interior aspect of phenomena where they are experienced in
a deeply personalised fashion.
Also in the black hole where the force of gravity is
so great no light can escape. Equally in a “dark night” experience when the
feeling of grief is so intense, no light can escape so that one remains confined
to a dark underworld.
There are many other similarities, which I have
summarised in “Secrets of the Night”.
Q Are you saying that one cannot understand “black holes” without having
a profound “dark night” experience?
PC Certainly one can have an accepted analytic
understanding without reference to the ”dark night”. However what is greatly
missing in conventional physics is the corresponding intuitive insight that
properly corresponds with such a phenomenon. Thus much of modern physics seems
counter-intuitive in terms of normal understanding.
However in integral understanding what is chiefly
important is development of the appropriate intuition to match the phenomena in
question. And the appropriate intuition to understand “black holes” from a
truly integral perspective - where physical and psychological aspects are, by
definition, complementary - is the “dark night”.
Q Is there now a further vision-logic phase with respect to H1?
PC With qualifications, the answer is yes! However it
can vary greatly depending on whether the active or passive strand of mystical
experience is in operation.
For the active type following an appropriate “dark
night” experience, there will be a tendency to then return to the earlier
developed linear understanding of the middle levels with a view to its
integration with the more intuitive wisdom now attained. This could then lead
to an immensely creative and productive re-involvement with phenomenal life.
However for the passive type, an extremely dark
contemplative experience (deeply confined to the unconscious) could emerge
causing considerable personality conflict.
In such cases, following a profound readjustment of
orientation – which we will deal with presently – development is likely to
proceed (without backward integration yet taking place) in an ever more refined
spiritual direction.
H2
(Higher 2) – Point (Causal)
Q Can you briefly summarise
where we have reached?
PC Obviously I am describing these
stages from a personal perspective, which reflects just one possible kind of
development. However as the very impetus to my own development largely came
from the desire to answer certain kinds of questions that I found unanswered
elsewhere, perhaps it is valuable describing such experience. So I would see
Holistic Mathematics – which is designed to have a universal scientific
integral application – intrinsically arising from this particular type of
development relating much more to the passive rather than the active type.
So rather than returning after H1 to
re-integrate with the middle levels (though of course some degree of
re-integration is necessary for personality balance), the passive type may soon
feel driven to seek an ever more refined spiritual experience (so as to lessen
the severe conflicts that remain).
Q And why do such conflicts exist?
PC Very often, contemplative development
takes place in a strongly transcendent direction where one seeks spiritual
emptiness (as opposed to phenomenal form). This can lead unconsciously to an
unhealthy hierarchical understanding going from matter to mind to Spirit.
Because one unconsciously deems matter
as lower than Spirit one therefore tends to repress attachment to it (in the
name of Spirit). In particular this can lead to an unhealthy body image
(resulting in a considerable degree of emotional repression). So the
culmination of the “dark night” often results from the severe clash thereby
brought between body and Spirit. Because of a prolonged period of intense -
though unrecognised repression - natural instinctive energy can become severely
depleted leading to a growing problem of depression.
In such cases H1 can climax with a
decisive turning point where one apparently lets go of faith (which one had
blindly clung to through all difficulties). Though this may appear to be the
end of the journey, in fact it can serve as a decisive signal that turns
development in a more immanent nature. In other words, by surrendering the
desire to keep pressing forward (in a transcendent direction) the body at last
is able to speak for itself, which it does through projections (that
continually point to repressed emotional needs).
Q So you identify the causal level
with such projections? Surely this is a bit too facile?
PC One must remember that a great level
of authentic contemplative progress will already been made with undue
attachment to conscious phenomena greatly eroded.
Though projections are also commonplace
with respect to conventional experience there is an important distinction.
Because of the somewhat rigid dualistic nature of phenomenal understanding at
the middle levels, projections tend to become embedded in conscious phenomena
(without being properly recognised).
However as H2 unfolds, because of the substantial
erosion of conscious experience that has already taken place, little conscious
sanctuary can be provided as they flood into experience. Therefore, because of
the direct clash as between such projections (as short-lived indirect conscious
expressions of what is unconscious) and Spirit, one becomes extraordinarily
sensitive with respect to any undue attachment arising.
Therefore in the attempt to restore
spiritual peace one is required to embark on a new round of intensive purgation
so as to erode this attachment. However because they are not of a directly
conscious nature, one cannot actively pursue this necessary cleansing. Rather
one simply attempts to remain patient as they jostle for attention, so as to
accurately interpret the authentic meaning they can convey regarding the
self.
Q. So one becomes free from
unconscious projections through an ability to accurately interpret their
meaning?
PC Yes! though I would stress that such
interpretation must be guided directly by Spirit. Also it requires an extremely
passive attitude so as to deprive projections of their natural
movement, whereby they are gradually dissolved.
So it is only the authentic guidance of Spirit that can enable sufficient
honesty to unravel the true meaning of projections. In this way it is the
Spirit that indeed sets one free.
Q And what are the contents of such
projections?
PC Inevitably many of these will be of
an intimate sexual nature. Spiritual aspirants often have difficulty in
accepting the truly instinctive aspect of personality attempting to repress it
falsely in the name of Spirit. However this never works and the problems that
have been denied keep tending to resurface (often in disguised fashion).
However it would be very mistaken to
emphasise only projections of a sexual kind.
Personally I have found – perhaps
because of my personality type – intellectual projections especially
troublesome. To be honest, for a long time I privately held a disdainful
attitude towards the economics profession (of which I was a member). So because
I unconsciously deemed my new adopted thinking as “superior”, involuntary
projections – arising in discussions – often betrayed a dismissive attitude
with respect to the contributions of fellow economists. Then when I would
realise what had happened it would cause much pain and remorse (without however
the power to substantially alter this behaviour).
Basically because I had embraced so
willingly this “new” dynamic thinking (employing the complementarity of
opposites) I found it hard to respect understanding based on the standard type
of understanding.
Q Before proceeding further can you
briefly explain the rationale of the holistic mathematical approach with
respect to H2?
PC As I have stated before the circular
number system is of extraordinary importance in terms of encoding the
fundamental structures relating to all the stages of development.
Basically the nature of this system –
expressed in linear from – is revealed through interpretation of the various roots
of unity.
At H1 we consider just two polarities
(external and internal), which are complementary with respect to each other.
Now the structure of this level is based
on the square root of unity. In mathematical terms the result is either + 1 or
– 1.
From a dynamic integral perspective this
means that what is positive with respect to any “real” (conscious) polarity is
also negative. So for example what is posited as external can also be shown (in
another context) to be internal; likewise what is posited as internal can
likewise be shown to be external. Thus these opposites are bi-directional and
paradoxical in terms of each other. And we spent some time explaining the
process by which this dynamic appreciation unfolds at H1.
However at H2 we are now considering
four polarities. So as well as the horizontal (internal/external) already
considered, we now also consider the vertical (whole/part) polarities.
So the relevant holistic mathematical
structure of H2, expressed through the 4 roots of unity, gives four
results + 1 , – 1, + i and – i (where i
= the square root of – 1).
So as well as two real (conscious)
polarities internal and external (which we have already considered) we also
have two imaginary (unconscious) polarities, which I will now briefly attempt to explain.
Quite simply projections (directly
expressive of unconscious meaning) that are transmitted into consciousness have
- in holistic mathematical terms - an imaginary identity.
As we have already seen the conscious
direction of experience can be identified with the positing of (phenomenal)
form i.e. + 1, and the unconscious direction with the corresponding negation of
that form (- 1). Now such unconscious understanding - as it combines both
positive and negative (i.e. negation of what is positive) - is two-dimensional.
Merely conscious (posited) experience is of course one-dimensional i.e. linear.
Therefore to express this
two-dimensional understanding in a linear (one-dimensional) form requires
obtaining its square root.
So the square root of – 1 = + i or – i
(i.e. the positive and negative directions of imaginary form).
Thus projections that are indirectly
posited in conscious experience are imaginary (in a precise holistic
mathematical fashion).
So a richer type of complementarity is
at work at H2.
As before we have Type 1
Complementarity. This now entails the ability to integrate complementary
opposites with respect to imaginary (as well as real) understanding. Once again
the imaginary relates to phenomena that are indirectly conscious in experience
(as the expression of the unconscious).
However we now also have a much more
subtle form of Complementarity i.e. Type 2, which relates to the attempt to
integrate imaginary with real understanding which we will address in more
detail in a future Chapter.
Q Now getting back to the
relationship between stages of self(hood) and stages of reality what is the
relevance of your holistic mathematical mapping of the fundamental structures
of H2?
PC Once again the relationship between
these two types of stages is directly based on Type 1 Complementarity. Now we
have already explained the nature of complementarity with respect to real
(conscious) polarities at H1. Now the
task is to apply Type 1 Complementarity also to the imaginary polarities.
Q And does Type 2 Complementarity
have any relevance to these types of stages?
PC Not in a direct sense. However
because there is an inevitable interrelationship between all type of
complementarity (Type 1, Type 2 and Type 3) ultimately the full integration of
stages of self(hood) and stages of reality requires all three types.
Though it is not our present concern, we
will see in a future Chapter how Type 2 Complementarity defines the extremely
important relationship as between stages considered with respect to states and
stages considered with respect to their phenomenal structures.
Q Considered from the real
(conscious) perspective what is the relationship between the stages of
self(hood) and the stages of reality at H2?
PC Again with even more qualifications
H1, in terms of my account, goes through three phases with the earlier tending
to be more concrete, the second more formalised and the final the most empty
(purely contemplative) of the three.
In the more concrete phase because of
the substantial complementarity achieved as between external and internal (and
internal and external) at the previous level, physical and psychological
reality tend to smoothly interact with each other.
Therefore “physical” is now more rightly
seen in dynamic interactive terms as physico-psychic (both physical and
psychological) and “psychological” reality is turn as psychophysical. The
natural complementary in experience of these opposite poles thereby facilitates
remarkably creative insights revealing the common pattern of both domains.
Then at the formal level, appreciation of
this dynamic interactivity is more of a two-way universal nature. Indeed this
phase - more than any - facilitated remarkable progress with respect to the
development of Holistic Mathematics as inherent to all phenomenal structures
(physical and psychological).
At the vision-logic phase (appropriate
to this level), experience is most purely contemplative (i.e. empty of
phenomena) reflecting substantial integration of both aspects (in real and imaginary
terms).
Q Can you briefly illustrate the
nature of this four-dimensional holistic science with reference to
development?
PC Well let me take the concept of a holon holon
In the two-dimensional understanding -
that characterises the understanding of H1 - external and internal (and
internal and external) aspects are understood as (bi-directionally)
complementary. This leads to an increasingly paradoxical appreciation of the holon
Put another way through such
two-dimensional understanding, the integral appreciation of the holon
Now in the four-dimensional
understanding associate with H2 as well as the two horizontal directions
(internal and external) we equally have – in relative terms – two vertical
directions (whole and part).
What this means – in vertical terms – is
that every holon
Conventionally – in the linear
interpretation – the holon
In fact – in holistic mathematical terms – this interpretation more correctly applies to the real (conscious)
interpretation of the holon
However from the imaginary (unconscious)
perspective, every holon
So in dynamic interactive terms both
conscious and unconscious are necessarily involved in understanding of all
phenomena. Put in holistic mathematical terms, all holons are complex (with
real and imaginary aspects). And just as the real aspects have two opposite
directions (internal and external) which are complementary, likewise the
imaginary aspects have two directions (individual and collective) which are
likewise dynamically complementary.
Therefore to adopt a hierarchical (or
holarchical) approach to development is an expression of linear type understanding
(of which – as we have seen – the vision-logic
stage of the middle band is its highest expression).
However an appropriate scientific
approach to development (i.e. where we properly integrate whole and part)
requires that all hierarchies (or holarchies) be themselves treated in a
complementary bi-directional manner. In this way we can avoid the two related
problems associated with linear interpretation:
1) where the whole is viewed in
terms of its parts (as exemplified in free-market economics) and
2) where the part is viewed in
terms of the whole (as in former communist societies).
Thus the application of basic
holistic mathematical concepts has far-reaching consequences for the integral
treatment of all development issues.
Q We looked at the parallels as
between the physical and psychological aspects with respect to real (conscious)
interpretation of reality at H1. Are there any parallels with respect to
imaginary (unconscious) interpretation at H2?
PC There are indeed fascinating
parallels (where once again complementary structures are in evidence).
For example the very nature of virtual
particles in sub-atomic physics is that they operate in an imaginary (as
opposed) to real fashion.
Virtual particles lie very close to the
fundamental ground that generates matter and tend to come in complementary
pairings (entailing particles and anti-particles). Because these two opposite
poles are so closely associated they tend to quickly fuse with each other
leading to physical energy.
Their correspondence with psychological
experience is fascinating.
Pure psychological projection likewise
lies very close to the ground of experience (i.e. the unconscious). When very
pure – as in advanced contemplation - such projections are expressive of the
naked unconscious (where opposite polarities are combined). Thus such a
projection – though temporarily entering consciousness – tends to be very short
lived becoming quickly integrated with its opposite pole.
Thus in a purely contemplative state,
phenomena do not even appear to arise in experience. However more correctly
what we have here is a very dynamic experience with respect to virtual
phenomena whose existence (in consciousness) is so temporary that they do not
even appear to arise. In other words because the mind is now so attuned to
Spirit (where opposite phenomenal polarities are seen as purely complementary),
the dualistic expression of any phenomenon (i.e. remaining in experience with
separated poles) becomes extremely short-lived.
Indeed another striking parallel (also
entailing virtual particles) relates to Stephen Hawkins’s explanation of black
hole radiation.
In other words Hawking explained how a
Black Hole could gradually radiate through the virtual particle in its
immediate vicinity, with the “escaping” radiation arising from the momentary
separation of the opposite poles of these particles.
Now I found this interpretation
especially illuminating as it parallels very closely my own understanding of
“dark night” radiation. In other words I have already explained how the crisis
of the “dark night” – where one labours under an enormous load of internal
gravitation (i.e. intense grief) – is gradually relieved through a change in
direction where the unconscious gradually projects itself into experience.
Thus quite literally, as opposite
poles with respect to the repressed material in the unconscious separate, such
material can be transferred to consciousness thereby gradually
relieving the “weight” experienced in the unconscious.
In other words in principle all such
repressed material can eventually be expelled bringing great spiritual healing
to the unconscious.
When we bear the vertical
complementarity of levels in mind, then H2 is complementary with L2. We saw
earlier how string theory (and more recently M-theory) properly relates to L2.
Therefore the intuitive understanding that is appropriate to such theories
would thereby come from the corresponding “high-level” understanding of H2.
For example, string theorists recognise
that the dimensions (of space and time) are somehow embodied in the phenomenal
“objects” they call strings.
Now the very nature of H2 understanding
is that objects and dimensions (which are real and imaginary with respect to
each other) are gradually integrated in “higher” spiritual experience. Thus,
this closely parallels the corresponding lower nature of L2 where objects and
dimensions are still confused with each other in physical nature.
Q. Coming back to the relationship of
stages of self(hood) and stages of reality, you have explained how these are
largely integrated in real (conscious) terms at H2.
Can we speak of these stages likewise
in imaginary terms?
PC Yes! However we have to remember that as such
stages relate to the indirect expression of consciousness (as projections from
the spiritual unconscious), they become increasingly short-lived in
experience.
Basically I would follow Jung very
closely here in recognising that the unconscious attempts to compensate in
experience through highlighting experience that – from a conscious perspective – is unbalanced.
Thus it is very common that “higher”
spiritual development takes place initially under the refined control of the
cognitive mode. Then the “lower” affective mode (associated with primitive
sexual instincts) will tend to project itself involuntarily into experience. So
this would represent prepersonal experience both with respect to stages of
self(hood) and stages of reality.
However it must be strongly emphasised
that from a nondual perspective, transpersonal and prepersonal are necessarily
complementary. Thus the purest mature experience of both aspects (relating both
to the transcendent and immanent aspects of spirituality) respectively requires
unravelling of the confusion inherent in “lowest” primitive experience.
Also too ready identification with the
rational expression of Spirit i.e. where contemplative type experience is
largely mediated through cognitive symbols can lead likewise to the projection
of an immature form of “trans” experience e.g. in the form of involuntary
negative judgements.
This would help to explain why
discussion on the integral approach on various forums can often be marred – even perhaps to a greater extent than other forms of discussion – by a spirit
that seems to have nothing to do with integration. However when one accepts the
inevitable complementarity as between “higher” and “lower” elements in
personality (which becomes highlighted through spiritual development) perhaps
in a way this is understandable.
In terms of achieving true integration,
what may be most important in such discussions therefore is not any particular
viewpoint offered but rather the degree that one can successfully come to terms
with the involuntary projected side of personality that is easily stimulated
through this process.
So to conclude on this point, H2 (at
least in idealised manner), is characterised on the one hand by a much more
refined appreciation of the complementarity of opposites (as applying both to voluntary and involuntary phenomenal experience). In holistic mathematical
terms this leads to a four-dimensional approach relating to the integration of
complementary opposite polarities that are horizontal (external and internal)
and vertical (whole and part) with respect to each other. Likewise these polarities keep switching
between both a real (conscious) and imaginary (indirectly conscious) identity.
Basically as development proceeds to an
ever more-refined level, directly conscious elements become largely eroded so
that experience becomes dominated by imaginary (or virtual) type conscious
activity as the expression of the unconscious.
In turn this virtual activity relates to
both highly refined spiritual intuitions on the one hand (reflecting the mature
aspect of development) and primitive instinctive projections mainly in relation
to the body (reflecting the remaining immature aspect).
So H2 i.e. the causal level is chiefly
characterised by this continual dynamic interaction as between “higher” and
“lower” (and “lower” and “higher”) levels i.e. integration between levels.
However because of remaining imbalances with respect to horizontal integration
(within levels) this task cannot be fully achieved at this stage. As we shall
see an even more subtle form of diagonal integration (both simultaneously
within and between levels) is required which is the task of H3.
Because of the emphasis on the vertical
directions (at H2), this leads to a greater emphasis on imaginary stages of
self(hood) and reality respectively that arise as the indirect expression of
the unconscious (where “higher” and “lower” level experience conflicts with
each other).
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