Monday, March 23, 2020

6. Levels of Self: Levels of Reality (B)

Higher Levels

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).

St John refers to this as the passive night of the senses. This is a deeply unconscious phase of development referring to dynamic negation of secondary conscious symbols of a concrete kind (i.e. that act as mediators of the spiritual light). Of course an “active night” in the continued negation of directly conscious symbols will also be involved.

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 as the Illumination of Self).

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 - it is referred to as the Dark Night of the Soul.

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 of the Cross, which in describing his “dark night of the soul” said “he would have died of grief if God had not supported him with his grace”.

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 to illustrate! In the linear (i.e. one-dimensional) understanding - that characterises conventional treatment - a somewhat unambiguous view is held whereby the external (physical) and internal (psychological) expressions of the holon are largely separate. Put another way the RH are considered somewhat independent of the LH quadrants.

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 (where RH and LH quadrants readily interchange with no fixed location).

Put another way through such two-dimensional understanding, the integral appreciation of the holon grows and it becomes steadily transformed to reveal (empty) Sprit as its essence.


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 (whole/part) is equally an onhol (part/whole).

Conventionally – in the linear interpretation – the holon (whole/part) is defined as a whole that is also part of another whole. Though from one valid perspective, this is true it can also lead to a very reductionist view of the relationship between whole and part i.e. where the whole is essentially viewed as the sum of its parts.

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 (part/whole) is seen as a part that is also whole (in the context) of other parts. So the very capacity to intuit the qualitative aspect of “wholeness”– which gives each phenomenon its unique identity – comes directly from unconscious (rather than conscious) understanding. And this “wholeness” has two aspects (individual and collective) which are complementary opposites of each other. 

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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