Friday, July 7, 2017

Dual and Nondual Reality

In my latest model of development, I now include 8 bands - where a band represents the most general classification of stages - in total. And as each of these bands then contains three main levels, this leads to a model containing 24 major levels.

Then in my holistic binary approach to development, the nature of all these levels is dynamically defined in both linear (1) and circular (0) terms, allowing for unique configurations with respect to differentiation and integration respectively.

I also define sub-levels (usually 3 within each level).

Then a key distinction is made as between the 3 main polarities of experience, external/internal whole/part and form/emptiness. And again in dynamic interactive terms, these polarities combine notions of relative independence (where the poles are separated) and relative interdependence (where the poles are viewed in a complementary manner) respectively.

The first polarity set (external/internal) leads to the view of stages as relating internally to the psychological self and externally to the physical world respectively.

This means for example that at the higher levels one realises that each new stage not only represents a new understanding with respect to internal self but equally with respect to the external world.

So for example - as I have repeatedly emphasised, we do not have the existence of just one type of Mathematics, as is commonly believed (that is equated with the absolute nature of Band 2 understanding) but potentially infinite types of Mathematics (with each containing a certain limited relative validity).

The second polarity set (whole/part) leads to the view of stages as representing a dynamic relationship as between states and structures. In the "Stages of Development" I detail for the 21 levels (of the 7 bands that I defined at the time) the dynamic behaviour of both external/internal (as stages of self and reality) and likewise at even greater length the dynamic behaviour of whole/part (as states and structures).

The third polarity set (form/emptiness) leads to the recognition of the deepest psycho-physical interactions operating throughout development. Though I have delayed consideration of the various ways in which interactions take place through the major levels (because of other concerns) I may return to this important  topic in future.

I have also highlighted the importance of mirror stages of development, the explicit recognition of which occurs at the more advanced stages of development.

The mirror stages - referred to in Christian mysticism as purgation or "dark nights"- provide the essential link as between the differentiation and corresponding integration of stages.

Thus each stage of development must initially be posited in conscious terms for differentiation to take place. However it must then be equally negated (in an unconscious manner) for corresponding integration to occur.

I also place great emphasis on the importance of - what I refer to as - the primary modes, which are the cognitive, affective and volitional aspects of experience.

I then distinguish these from the secondary modes, such as linguistic, logico-mathematical, musical, kinisthetic, interpersonal abilities and so on, which all represent certain configurations with respect to the "primary colours" (i.e. primary modes).

So for successful integration - especially at the more advanced stages of development - a satisfactory balance must be maintained as between the three primary modes.

I also place emphasis on the distinctive personality types, which can have a considerable bearing on the precise dynamics through which development unfolds.

In all, I define 24 such types, based on a holistic mathematical rationale with each representing a unique configuration with respect to the 4 qualitative dimensions of experience (that indirectly can be expressed by the four roots of 1).

And I have been very conscious that my own particular development represents just one unique example (with all its inevitable idiosyncracies) of a particular personality type.

So I certainly would not wish to offer this as a blueprint for all possible development. However its special value lies I believe in providing the appropriate framework from which the holistic mathematical approach - which does indeed have a universal value - itself naturally evolved.

However, though recognising the extraordinary level of detail that must necessarily inform a comprehensive approach, it has never been my intention to attempt to pin down development through rigidly imposed definitions or classifications

Rather my key motivation has been to bring a truly dynamic rationale to the the understanding of development that intimately affects the very way we intellectually attempt to deal with the matter.

And certainly from my perspective, I would see deep issues with respect to the manner in which integration - as opposed to differentiation - is handled.

To put it bluntly, I see the very nature of integration - certainly in terms of intellectual translation - repeatedly reduced in terms of differentiated type understanding.

In fact to avoid such reductionism, the recognition of three distinct processes with respect to development are required.

Firstly, we have the differentiated aspect (conforming to linear asymmetric type understanding); secondly we have the integrated aspect (conforming to circular paradoxical type understanding that entails the dynamic complementarity of opposite poles); thirdly we have - what I refer to as - the radial aspect (conforming to the mature interpenetration of both linear and circular type understanding).

And my very approach with respect to an overall model of development reflects these distinctions.

So the first great task in development is the successful unfolding of the differentiated aspect (with dualistic understanding).

This task relates to Band 1 with specialisation of this differentiated aspect then taking place at Band 2. Though of course integration must also necessarily take place at this time, it is largely of an implicit nature, used to support the more dominant differentiated aspect.

The next great task is the radical unfolding of the holistic integral aspect. This is associated with spiritual contemplative type development and rarely takes place in a substantial manner in Western culture.

This mainly relates to Band 3, with specialisation of the integral aspect taking place at Band 4 (with nondual awareness).

However the final great task is the radical unfolding of both the differentiated (analytic) and the integral (holistic) aspects simultaneously in mutual interpenetration with each other.

Now this begins to commence with Band 5 (in what I refer to as pre-radial development).

Then it attains its mature expression during Bands 6, 7 and 8 (with the radial stages).

Now the great weakness as I see it with conventional approaches is that an attempt is made to graft on an Eastern style treatment of nondual awareness with a Western style treatment of dualistic understanding.

This leads to a dichotomy as between the conventional stages of Western psychology (that emphasise phenomenal structures) and the esoteric stages of Eastern mysticism (that emphasise spiritual states).

However, whereas Western psychology is very weak on successfully integrating spiritual states with phenomenal structures, equally Eastern mysticism is equally somewhat weak in integrating phenomenal structures (at the advanced stages of development) with spiritual contemplative states.

So for example - as I repeatedly emphasise - the advanced stages do not lead solely to the emergence of increasingly refined spiritual states (though indeed these constitute an element of primary importance) but also increasingly dynamic phenomenal structures in both cognitive and affective terms.

Therefore when one emphasises this latter aspect - say with respect to cognitive structures - then one quickly realises that associated with the advanced contemplative stages are new forms of holistic mathematical understanding (with potentially immense implications for the scientific understanding of all transformation processes).

Therefore though in "integral" accounts of development the importance of advanced spiritual development for true integration should indeed be emphasised, because of an unduly Eastern emphasis on states, insufficient recognition still exists that the very nature of integration requires a distinctive type of intellectual interpretation from that used to deal with differentiation.

In other words with respect to the translation of development the integral aspect is repeatedly reduced in a differentiated fashion.

So integration is typically dealt with by emphasising the multiple aspects in which differentiated development takes place, with integration supposedly then arising from the combination of these separate elements. However this is simply to confuse integration with the multi-differentiated aspect of development.

However in properly moving from the dual emphasis (that characterises differentiation) to the nondual emphasis (that characterises integration), one must coherently show how any dualistic asymmetric distinction,  with a partial limited validity in relative differentiated terms, is rendered fully paradoxical in a holistic integral context.

And then this equally requires in the proper preservation of the unique aspects of differentiation and integration with respect to development, that the simultaneous mix of both (where they mutually interpenetrate with each other in a harmonious manner) requires a new distinctive terminology, which I refer to as radial.

And properly speaking in a comprehensive model of development, allowing for the full potential of human understanding, pride of place must then be given to radial development, for it is only from this perspective that one can see both the differentiated and integral aspects (as considered in a relative separate manner) in the appropriate context.

So Western understanding places far too much emphasis on dualistic understanding (though strictly one cannot have such understanding without a nondual element).

However in the Eastern mystical traditions there is in turn too much emphasis on nondual awareness (though again strictly speaking one cannot have nondual awareness without a dualistic component).

Thus even at the most advanced levels of contemplative awareness, we do not just have the experience of emptiness, but rather the highly refined interaction of both dual and nondual. So what in fact happens is that experience now becomes so dynamic that phenomena of form do not even appear to arise. A similar situation is now recognised in physics whereby the "quantum vacuum" is in fact associated with the highly dynamic activity of virtual particles!

And radial development is certainly not just an expression of nondual awareness.

Now it might be maintained in the texts of - say a Zen master - that one now sees the world exactly as it is i.e. in a nondual fashion.

The simple point remains however that one cannot even register phenomena of form without a dualistic element arising.

So what happens is this! Say one looks at a flower with the most developed form of awareness!

Then to recognise the distinct phenomenal identity of the flower, one must momentarily separate the external from the internal pole of experience (with a dualistic element therefore involved).

However one then immediately recognises the complementary aspect of the self in the experience (thereby cancelling out this dualistic recognition). Therefore one is again momentarily aware in dualistic fashion of the internal self (in the experience of the flower) which is immediately cancelled out through the complementary recognition of the alternative external aspect.

So one keeps dynamically switching as between momentary dualistic recognition of both the external and internal aspects of flower recognition through the mutual complementary fusion of both as nondual spiritual awareness.

Thus the true experience of the flower now properly entails a highly refined supremely balanced  dynamic interplay of both dual (differentiated) and nondual (integrated) aspects i.e. radial understanding.

Therefore the - strictly - misleading emphasis on nondual awareness in Eastern mystical traditions has led I believe to an important imbalance where the value of pure contemplative awareness is often emphasised at the expense of commited dualistic action with respect to the world of form.

So properly understood, during the radial levels, nondual awareness is not only designed to interact with refined dualistic activity, but even the most rigid of such activity.

I often use the analogy of a fire to emphasise this point.

Eastern mysticism often reminds me of a fire where the material is already ablaze (with the flames representing nondual awareness).

However if we were content to leave it at this, the fire would eventually die out (reflecting a comparative lack of dualistic activity).

Therefore the most healthy situation reflects a fire where some material is already ablaze but where other material has not yet been set alight (reflecting a mixture of both nondual awareness and dualistic activity). And as the strength of the fire grows, this would enable the addition of ever more material (even that which is least flammable).

And this is exactly how I see radial development i.e. as the situation where both dual activity (entailing engagement at varying levels of refinement) and nondual awareness grow in a dynamically balanced manner with each other.

So it represents a continual on-going process with remarkable potential for dramatic evolutionary development.

However most Eastern accounts greatly ignore this dynamic evolutionary aspect through an undue emphasis on  (nondual) spiritual awarenesss. Western mystical accounts by contrast sometimes do deal with the (dualistic) dynamic aspect  but without sufficient emphasis on the pure nondual awareness properly required.

In particular from my own perspective I realise that the radial levels have potentially startling implications for a true revolution in understanding with respect to Mathematics and all the sciences.

However I can see scarcely any recognition whatsoever of such implications in either Eastern or Western traditions. 

Thursday, July 6, 2017

Personal or Social Development!

When one looks at the stages of development from a social perspective, one would have to conclude that "average" attainment remains quite low (in terms of the full potential spectrum).

Therefore from one perspective, one could conclude for most individuals - certainly in Western society - that development plateaus significantly with the stages of Band 2.

This of course is not to deny that such individuals may in many respects be highly capable and talented and occasionally reach (at least with respect to some abilities) more advanced bands.

However one would have to conclude that very few indeed achieve sustained experience of the contemplative or radial stages.

This in turn creates an important difficulty for the rare few individuals who feel called - even from an early age - to significantly advance to these advanced stages.

For in attempting to do so, one is placing oneself outside the norms of conventional society, where perhaps for the remainder of one's life, one must be willing to swim significantly against the tide of conventional expectations on a lone and often treacherous journey with no assurance of eventual success.

And in a nutshell, this is why I believe so few individuals ever seriously embark on this spiritual journey.
It is not that they necessarily lack the ability to do so, but rather that the desire to be recognised by "normal" society is so strong that very few indeed are prepared to willingly let go its comforting support and approval.

I believe that one does not voluntarily choose to pursue a lone spiritual route. Rather one sometimes finds through personality and life circumstances, that the very attempt to preserve one's sanity requires a deeper spiritual meaning than provided through the norms of conventional society. In other words, it is really an underlying keen sensitivity, springing from the unconscious, to the lack of any true coherence with respect to conventional social expectations, that for a small minority, creates an unquenchable desire for true spiritual integration.

Though determined form the age of 17 to pursue my own spiritual quest, irrespective of the social consequences, I often wondered if this would necessarily doom me to a life of great isolation. This was due to the intense nature of experience associated with the more advanced contemplative stages, which by definition could not be properly shared with others. And for a very considerable period of time, this was indeed the case.

Therefore though I was certainly convinced regarding the authentic spiritual nature of what I had experienced, in many ways this seemed to create ever deeper barriers to the prospect of any
form of social intimacy.

And then I slowly began to realise that I was looking at the spiritual journey from the wrong perspective, and that ultimately my own quest for spiritual integration was inseparable from that of society at large.

In other words, when one achieves significant personal development, one's relationships with society undergo dramatic change. However this does not happen in just one direction.

Rather, in reverse, society's relationships with the person thereby likewise undergo significant change.

So from one perspective, one's relationships with society have changed; however from the reverse perspective, society's relationships with the person equally have changed.

Thus far from being a passive participant, all of wider society is necessarily involved in any one person's spiritual transformation.

However I was to slowly realise that when the emphasis in development was primarily on the "higher" super-conscious stages, that I was especially prone to see development in merely personal terms, with the - ultimately - mistaken view that I was thereby advancing beyond others with respect to these "higher" stages. And it was in such moments that I would then most strongly feel the lack of any recognition from others regarding what I had achieved.

However this was then reversed when the emphasis turned - especially during Band 5 - to the "lower" sub-conscious stages, where through constant exposure to the must primitive "prepersonal" fantasies, it was easy to believe that others, living at the normal conscious level, were now at a more advanced stage.

So therefore when the emphasis in development becomes equally balanced as between both "higher" super-conscious and "lower" sub-conscious stages, both individual and social development come at last into dynamic equilibrium. Then one feels no longer better or worse than others but rather fully at home as equals with everyone in society.

And this returning home coincides with the onset of the radial stages.

However one must be careful not to be too romantic regarding the process. In truth, though many may set out with the best of intentions on this arduous spiritual journey, few truly arrive home, with the majority still struggling somewhere on the mountain slopes, with little hope of early arrival.

And even for those who genuinely make it home, as always life then brings a host of new challenges, with no time to rest on one's laurels.

This is why I customarily see the radial stages as most accurately representing an enhancement of normal life with the same joys and sorrows that everyone experiences, but perhaps in a much more wide-ranging and intensive manner due to a keenly felt spiritual desire to serve society to the best of one's abilities.

So in this respect - from the mature radial perspective - there is no clear distinction as between personal and social development.

Though early on, one might have seen spiritual progress in personal terms as relating to the unfolding of more advanced stages with respect to one's individual development, one gradually comes to later see such stages as equally reflecting spiritual progress with respect to wider society.

Thus in the former case one sees oneself as choosing an arduous spiritual path; however in the latter case one equally realises that this path has been chosen for one by society!

So one's own development (in relation to society) then equally reflects the corresponding development of society (in relation to oneself).

Therefore though the average level of social development may be based on the dominant influence of Band 2 stages, for a small minority, this will not be the case, with the stages of the more advanced bands now determining behaviour.

So again, one can say that development for this small group of individuals goes therefore well beyond social norms; however equally one can say that society chooses the group for this special kind of development.

Indeed in an even deeper sense, when such individual and social aspects are finely balanced, one can validly say - though perhaps expressed in a variety of different ways - that God chooses such individuals to act as superconductors of spirit for the greater benefit of the society in which they operate.     

Wednesday, July 5, 2017

All Stages Revisited

In yesterday's entry I was at pains to portray that with Band 5 development both ascent and descent become equally associated with "higher" super-conscious and "lower" sub-conscious development respectively.

And as the complementary dynamic nature of both aspects becomes ever better appreciated, the very notion of "higher" and "lower" with respect to development eventually melts away (with both terms understood in a merely secondary relative fashion).

This paves the way for true radial development, where all experience emanates directly from a spiritual centre of being, which equally is understood as the physical centre of the entire universe.

And there are remarkable links here with the true nature of the number system.

Thus, corresponding to super-conscious ascent, I discovered the great importance of the qualitative holistic notion of number as dimension (associated with the Zeta 2 zeros). In other words "higher" level of development is literally related to such numbers, each of which represents an ever more refined configuration with respect to how the fundamental polarities of experience (external/internal and whole/part) are dynamically configured.

Then with super-conscious descent, I was to realise that these holistic dimensions (of unconscious origin) are implicitly involved in our every-day understanding of ordinal number notions such as 1st, 2nd, 3rd and so on.

Later, with respect to the sub-conscious descent, I discovered the corresponding great importance of the qualitative counterpart of the more common notion of number as representing quantity (associated with the Zeta 1 i.e. Riemann zeros). And these in turn now represented the highly important ways in which primitive instinctive behaviour itself can be configured in an integrated fashion.

Then finally with the sub-conscious ascent, I discovered in turn how these new numbers (i.e. the Zeta 1 zeros) are likewise implicitly involved in our every-day cardinal understanding of the natural numbers 1, 2, 3 and so on.

In other words, I had now discovered the truly relative nature of the number system in both cardinal and ordinal terms where analytic (quantitative) notions were dynamically inseparable from their corresponding holistic (qualitative) meanings. Or to put it another way, I witnessed the unveiling of the hidden (unconscious) aspect of number and its fundamental relationship with accepted conscious notions.

Thus in the most mysterious manner, the relative independence of each quantitative  number (in cardinal or ordinal terms) is remarkably synchronised with the relative interdependence of all numbers in qualitative terms.

And this then provides the means for the encoding of created phenomena. In other words, all phenomena of form are ultimately mathematically encoded in a dynamic number format; alternatively such observed phenomena in nature represent the subsequent decoding of hidden number patterns.

So mathematical language in this enhanced dynamic sense (where both quantitative and qualitative aspects are explicitly recognised) serves as the essential intermediary as between the ineffable nature of spiritual emptiness and the phenomenal world of observed form.

Thus when we can eventually read phenomenal reality as it is truly structured (i.e. in this dynamic mathematical manner), it will become fully transparent to spirit, where the relative momentary existence of each separate phenomenon in space and time will be instantly understood to be fully compatible with the relative interdependence of all phenomena (as the present moment continually renewed).

However in acknowledging yesterday how I had long given  notions of the ascent with respect to development undue attention - if even at an unconscious level - I also realised that the same applied to my customary use of "revisited stages" as applying only to "lower" development.

In fact properly understood, once it gets under way, then in an important sense all stages - whether "higher" or "lower" - take on the status of "revisited stages" throughout remaining development.

Before development commences, the stages of the spectrum are totally confused with respect to each other, whereby no differentiation has yet taken place and correspondingly no integration.

Then when it unfolds, development never takes place with respect to just one stage (in a sequential manner) but rather in a qualified sense with respect to all stages.

However to properly recognise this fact, we have to keep looking at development in a dynamic interactive manner, where notions of differentiation and integration are mutually involved.

Now, whereas differentiation (of states and structures) takes place sequentially in a relatively discrete manner, corresponding integration takes place in a complementary continuous fashion.

Therefore when we talk about the initial unfolding of the body-self at the first level of Band 1, this relates merely to the default (i.e. first substantial) differentiation of this stage.

Therefore with respect to such differentiation, it does indeed appear to constitute the earliest lower stage in development.

However there is also a much overlooked integral aspect to this stage development, where the "lowest" is complementary with the "highest". In other words what is implicit in the earliest stage (as mere potential for development) is then made fully explicit as actualised development at the corresponding "highest" stage. And the three "higher" levels of Band 3 have well-defined complementary links with the corresponding three "lower" levels of Band 1.

In my own binary approach - which is deliberately designed to take account of such complementarity - the first level commences from a state of total confusion with respect to the three main polarity sets (which all have a well-defined holistic mathematical rationale).

Thus in the most fundamental sense, there is total confusion with respect to the diagonal polarities of form and emptiness; there is equally total confusion with respect to the vertical polarities of whole and part; finally there is total confusion with respect to the horizontal polarities of external and internal.

So with the default differentiation of the first major level, the infant gradually learns to separate in experience the diagonal polarities of form and emptiness. In other words the infant becomes aware, through recognition of the body self, of the distinction between form and emptiness (i.e. a phenomenal world as distinct from nothingness).

However from an integral perspective, because of the complementarity of the "lowest" with the "highest" level, this leads to a still greatly confused identification of the "lowest" with the "highest" level.

This in seeking integration, the infant at this stage inevitably confuses the transcendent notion of the (spiritual) emptiness beyond all form, with the corresponding immanent notion of this emptiness as already contained within all such form.
In other words, there is a direct confusion of pre and trans notions (with the "highest" level identified with the "lowest" (and the "lowest" with the "highest").

Thus from this confused integral perspective, the infant has a greatly inflated sense of his/her omnipotence (immature transcendence) which is then directly identified with every fleeting phenomenon of form that enters experience (confused immanence).

Therefore whereas it is indeed true that the differentiated aspect of stage development appears to unfold in an unambiguous sequential fashion, the integrated aspect by contrast unfolds in a paradoxical manner. Thus whereas linear notions of development characterise the differentiated aspect, circular notions characterise the corresponding integral aspect.

And whereas from the differentiated perspective, polarities are separated in a relatively independent manner, from the corresponding integral perspective, polarities are united (as complementary opposites) in a relatively interdependent fashion.

We need to bear this in mind for example in understanding the relationship as between pre and trans throughout development.

In earliest development, a high level of confusion characterises the complementary relationship as between "lower" and "higher" and "higher" and "lower" levels of development.

Thus properly understood, earliest development is not prepersonal (as opposed to transpersonal) but rather represents the confused experience of both prepersonal and transpersonal aspects of experience.

Then as the default sequential differentiation of stages progresses the confusion as between pre and trans lessens (though still exists to a degree).

However, this explains well how peak experiences with respect to "higher" stages can take place from complementary "lower" stages (especially subtle from mythic) and equally - though not emphasised sufficiently - how valley experiences with respect to "lower" stages can take place from complementary "higher" stages.

In particular it is extremely common - especially in Western society - for those with established contemplative experience of the subtle realm (Band 3, Level 1), to have frequent "valley" experiences with respect to the mythic level (Band 1, Level 3) as the major religions heavily rely on the use of myths in their teaching.

Therefore pre and trans (and trans and pre) elements remain to an extent still enmeshed with other, with respect to both their confused and mature expressions, throughout development. However the key distinction to be made is that whereas in earliest development a largely confused relationship exists as between pre and trans (with the possibility of occasional peak experiences of a more mature nature), with established contemplative development a mature relationship now exists as between both aspects (with the possibility however of occasional valley experiences of a confused nature).

There is also another extremely important point, which is very relevant to our age.

Because of extreme specialisation with respect to Band 2 (at least with respect to rational cognitive type understanding) trans and pre can thereby become separated from each other to an extreme degree.

So we refer to Band 2 (the middle band) as representing personal development (i.e. neither pre nor trans).

However as pre and trans (and trans and pre) are dynamically complementary with each other with respect to "lower" and "higher" bands, such extreme specialisation can thereby greatly cut off access to all other bands of the spectrum.

We see this especially evident with respect to the conventional approach to Mathematics, which is identified solely with the rational understanding of Band 2.

Therefore the huge importance of the other bands for mathematical understanding - which I have been illustrating in my blog entries - are thereby completely missed.
In fact there is no way to even begin accessing these other forms of understanding (holistic and radial) from within the present accepted paradigm!

Therefore I would see this extreme specialisation (which is consistent with the present scientific worldview) as perhaps the greatest enemy to true experience of both trans (transcendent) and pre (immanent) aspects of spirituality. So we are certainly now living in an information age, but unfortunately one which is deeply inimical to the corresponding need for authentic transformation!

So the true goal should be to properly preserve the dynamic context in which both pre and trans can find their true expression.

Thus the proper differentiation of structures (where pre is separated in a relative manner from trans) should be balanced with the corresponding integration of structures (where both pre and trans are now understood as relatively interdependent with each other).

Therefore throughout development, it is not just the "lower" stages that are revisited but also the "higher".

So once again when the "lowest" level (Band 1, Level) is initially differentiated in a relatively discrete manner in development, this likewise entails the corresponding continuous integration with all other levels on the spectrum. However so often this shadow integral side of development remains hidden with emphasis merely on the differentiated unfolding of individual stage structures.

Therefore when we consider that only "lower" stages (that have already been differentiated) can be revisited we are ignoring the integral aspect of stage development.

In fact we are thereby reducing the integral aspect of stage development (which is utterly distinct) in mere differentiated terms.

And to put it bluntly, this reduced treatment of development still remains the norm with respect to "Integral Studies" where no proper methodology yet exists to properly distinguish the integral from the differentiated aspect of stage development.

Once again from a differentiated perspective, asymmetric distinctions are indeed important with respect to development (though merely in a relative manner).

Therefore with respect to one's integral methodology, one must then be able to demonstrate how all such asymmetric distinctions, that enjoy a certain validity within a limited relative context are thereby rendered paradoxical in overall holistic terms. And this is the very means by which one
is ultimately enabled to properly preserve phenomenal dual distinctions with a nondual spiritual vision.

Tuesday, July 4, 2017

Ascent and Descent Revisited

The proper dynamics of both ascent and descent with respect to spiritual development are subtler than commonly realised.

For example, I have characterised Band 3 as a model of the spiritual ascent towards a formless type of transcendence.

However even during Band 3, I had become deeply aware of a corresponding form of descent that was taking place.

So whereas the ascent was then associated with the unfolding of the "higher" stages of super-conscious development, the descent was associated with the corresponding unravelling of "lower" immanent stages of sub-conscious behaviour.

Thus I was already strongly aware then of the complementary nature of both the "ascent" and "descent", assuming that full spiritual union would gradually emerge with the completion of Band 3 (where transcendent and immanent directions of spirituality would then be fully reconciled).

However whereas I was aware of this requirement at a conscious level of understanding, I was only later to realise that considerable further development would be required before this realisation could fully take hold likewise at an unconscious level.

Also, as Band 3 unfolded - especially with respect to Level 3 - I noticed that a significant imbalance had opened up with respect to development, in that the continual attempt to vertically integrate in bi-directional fashion both the "higher" new stages of  Band 3 with the "lower" revisited stages of Band 1, led to a considerable by-passing of the rational linear stages of Band 2.

And as normal everyday activity is deeply grounded in these stages of Band 2, this this was to lead to growing difficulties with respect to involvement with conventional social and work responsibilities.

Therefore though Band 4 in my account is designed to outline the specialised development of the holistic contemplative stages of development, I realised that considerable on-going development was required before this could be effectively achieved.

In fact this situation is not at all unusual in development. As each stage of development is necessarily linked to all other stages, then the full range of stages must thereby unfold - which in truth is a never-ending task - before any individual stage can achieve its full mature developed expression.

Therefore though in earlier development, Band 2 is associated with the specialised unfolding of the linear rational stages, without further on-going contemplative development, these will inevitably be understood in an unduly rigid manner.

So long before the specialised development of such conscious stages can be complete, one must already embark in the contemplative direction of Band 3, before the unconscious energy needed for this task becomes significantly eroded.

Thus as I have repeatedly stated, the specialised default rational development of Band 2 i.e. the understanding associated with the first significant unfolding of Band 2 stages, can itself create a major block in terms of the subsequent unfolding of Band 3 (and the more advanced bands of development).

Likewise the attempted specialisation of default development of the contemplative awareness of Band 4, could likewise create a major problem with respect to the subsequent successful grounding of this awareness in the rational understanding of Band 2.

Therefore, though for simplicity I have tended to characterise Band 5 with the spiritual descent i.e. in the attempt to integrate spiritual contemplative awareness with everyday linear understanding, the vertical dynamics of this Band are in fact more complex.

Thus with respect to Band 5, the relative descent properly relatives firstly to the super-conscious awareness of the "higher" stages (initially associated with Band 3). However rather than now being directly associated with the "lower" sub-conscious stages (initially associated with Band 1), these are directly integrated with the linear "middle" stages (of Band 2). In this way "higher" contemplative awareness can become properly grounded in everyday normal reality.

However there is an important complementary type process that equally unfolds with respect to the (revisited) sub-conscious stages (initially associated with Band 1).

Because development here - due to unconscious repression from earliest childhood - tends to lag behind the unfolding of super-conscious awareness, one must continue with the descent into the lowest regions of instinctive behaviour, before all repressed primitive material can be fully unearthed from the unconscious. So until this process is completed (which depends on the depth of integration involved) remaining repressed material will be projected in a somewhat involuntary manner into consciousness.

Now with respect to personal experience, even though both the ascent and the descent with respect to super-conscious awareness had been largely completed with the culmination of Level 2 (of Band 5) only the corresponding descent with respect to sub-conscious behaviour - away from Band 2 - likewise had become completed with the culmination of Level 2.

However overall integration of both (intuitive) super-conscious awareness and (instinctive) sub-conscious behaviour, finally requires the ascent of instinctive sub-conscious activity (now suitably free of involuntary type projections) from the primitive subterranean depths back to Band 2, where in like manner it can be also successfully integrated with everyday conscious activity.

Now this I would see as the task of Level 3 (Band 5).

Thus when duly completed we have the situation where both spiritual intuitive awareness and physical instinctive behaviour - both now suitably refined so as to be free of any inordinate attachment of either a conscious or unconscious nature - can both be truly integrated (from above and below as it were) with everyday conscious life.

And when this integration is finally achieved, the notion of "higher" and "lower" stages in development loses any residual meaning (except in a merely relative sense).

Thus the "lowest" stage in development - relating to the physical instinctive behaviour of the baby infant - is just as important as the "highest" stage relating to the most advanced type of spiritual contemplative awareness.

Indeed in a certain sense, because its significance tends to be so devalued, this "lowest" is often the most crucial stage and generally the last that can be successfully integrated with overall development.

So with the onset of true radial development (Band 6) the very tendency to rank "higher" and "lower" stages, except in a merely relative sense, melts away, with all experience now emanating from a spiritual centre of being, which is equally experienced as the centre of the entire physical universe of form.

Monday, June 26, 2017

Revision of Bands (4)

In the context of radial development, it can be perhaps fruitful to distinguish as between three mystical types.

The active type, is by far the most common. Though considerable contemplative development at the "higher" levels will necessarily take place, it never removes a strong grounding in the world of dualistic phenomena. Thus for these types contemplation tends to serve the purpose of bringing a greater sense of integration to everyday responsibilities.

Thus following the opening up of new contemplative levels in development, backward integration tends to readily take place, with spiritual capacities integrated broadly with one's many activities.

It is highly unlikely in such cases that the most refined contemplative states e.g. at the causal level can ever thereby undergo sustained development (because of this natural affinity with duality).

So therefore though such a person may be superbly gifted in many ways, enabling much fruitful work to be carried out with untiring energy and dedication, because of the dominance of the conscious aspect of personality, spiritual meaning is likely to become sometimes rigidly identified with the world of form.

Therefore though exemplifying radial development in many ways, its full expression remains limited in important respects.

The passive type, where contemplative type development is now likely to be dominant, is much less common, certainly in Western culture.

Here a person is likely to show from an early age special sensitivity to the promptings of the unconscious mind. Then if later developments proceeds in a successful manner, this leads to growing absorption in intuitive contemplative states (and accompanying dynamically refined structures) ever more refined in nature.

However the greatest difficulty for this type is to then subsequently ground such development in the temporal world of form.

Even when successfully achieved with the transition to radial development, such a person, while now willingly engaging with the world, is likely to operate with a degree of caution and in a much more restricted manner than the active type.

So again this represents a limitation with respect to the full expression of radial development (with the holistic unconscious remaining more dominant than the conscious aspect).

The third type, the mixed type, is I believe extremely rare, representing in some ways an ideal of what human development at its best might represent in the future.

Here, both the conscious (dualistic) and unconscious (nondual) aspects are harmonised with each other to an extraordinary degree.

This then enables radial involvement in the world that is immensely productive and creative, with a continually deepening contemplative attitude, thereby enabling a wide variety of activities to be fully integrated in a highly purposeful manner.

In other words, when one can truly engage with phenomenal symbols (without possessive attachment) then one can thereby act, as it were, as a superconductor of spirit. And in this blessed state, both activity and contemplation mutually support each other, with activity deepening the intensity of one's contemplative orientation, and this orientation in turn facilitating an ever greater breadth with respect to one's active engagement.

Now in general one can perhaps criticise Western mystical  traditions for traditionally placing too much emphasis on (dualistic) form, and Eastern traditions too much emphasis on (nondual) emptiness.

Thus the most complete expression of radial development exquisitely balances both dual and nondual aspects in a greatly refined manner, through a highly dynamic interactive experience.

Thus paradoxically true immersion in nondual reality enables one to embrace duality in all its fullness, when deemed appropriate.

For example imagine someone at this level that becomes involved in supporting the rights of a strongly marginalised group in society! This could involve intense involvement in combating extreme prejudice and resistance to the most basic human demands. So one would require the patience to hold firm in the midst of considerable pressure. Therefore though one's basic attitude may be formed by an enlightened spiritual outlook, this would now need to be wedded to realistic targets for achievement (that can be objectively measured).

So true spiritual (nondual) enlightenment should thereby be combined with total realism with respect to one's (dual) practical activity.

We will now move on to briefly outline the three levels of Band 7 (which represent the specialised expression of radial development).

Indeed it is only at this band that both the specialised stages of linear activity (Band 2) and the specialised stages of contemplative awareness (Band 4) can now achieve their fullest combined expression. 

The key point here is that we now witness the mature and balanced behaviour of the three primary modes (volitional, cognitive and affective) with respect to both their differentiated and integral aspects.

Though there is now necessarily considerable overlap as between all three, we can to an extent distinguish each level with respect to one key mode.

So Level 1 (Radial 1) can best be identified with the radial cognitive mode in the exercise of true wisdom, where both holistic and analytic aspects interpenetrate to their fullest extent.
Now there still is likely to be a marked distinction as between the active and passive mystical types.

In the first (active) case the analytic aspect will be to the forefront in an ability to become fruitfully involved in a wide range of activities (that properly actualise an underlying commitment to the spirit).

However in the second (passive) case the holistic aspect will be to the forefront, where one is likely to be involved in a more restricted range of activities (that in the circumstances offer the best expression of one's spiritual potential). So in the first case activity is seen as the means of actualising the spirit; in the second case activity is seen as the potential means for generating the spirit.

Now of course both of these perspectives are ultimately fully complementary and best harmonised with the mixed type. However, typically - even at the radial level - a greater or lesser degree of imbalance is likely to persist.

 Level 2 (Radial 2) can best be identified with the radial affective mode, where again both holistic and analytic aspects interpenetrate to the fullest degree.

This results then in the expression of a developed form of compassion, which is felt deeply both in a general sense for all creation and in a more active manner for those who one directly serves in society.

Again there are likely to be differences as between the active and passive mystical types. The active type frequently operates best in large groups in the ability to powerfully communicate with a considerable number of people. The passive is often best in a one-to one situation, in truly accepting another person unconditionally (free of preconceived notions).

However the important thing here is that in the case of both types, they will now have found the respective circumstances in which they both can best express their respective gifts.

Level 3 (Radial 3) represents the true high point where the volitional aspect of personality itself reaches its fullest development. In the Christian tradition this is often expressed as acting perfectly in accordance with the will of God. This would then equate in a psychological manner to the situation where both the conscious and unconscious aspects of personality are now perfectly harmonised (though in experiential terms such a situation can only ever be approximated rather than fully attained).

This then results in the fullest expression of divine love.
Love is a much misunderstood word in our culture being often identified with mere romantic feelings (often of a very self-centred nature).

However the true measure of love is how far one can go in identifying one's own being with universal being so that they are experienced as the same essential reality. (Again in Christian terms this is the ability to identify one's own will fully with the will of God). And when one can operate from such enlightened volitional intent, then everything that one does represents the direct expression of a human love, that is equally divine in nature.

I have always referred to the volitional mode as the most important of the three primary modes.
In fact it is the volitional mode that ultimately is required to enable the two other modes (cognitive and affective) to work in perfect harmony with each other.

And when considerable barriers still exist with respect to successful development, the volitional mode is most important in terms of providing the vital sense of what true integration entails, which can then empower the psyche with considerable capacity for the necessary transformation entailed.

So the innate sense of our eternal destiny (in God) is provided through the will (and its consequent volitional intent).

However, though Band 7 is designed to represent in a sense the full flowering of radial development, I also portray a further band (Band 8).

Band 8 is designed to deal with the later stages of radial development, which though often seeming somewhat of a diminishment on what has gone before, can represent in fact its finest ultimate expression (in human terms).

The painful fact is that the full expression of radial abilities is not likely to last a long time. Realistically one may well be middle aged (or older) before human development can reach this point (though its more active expressions can occur somewhat earlier in life).

Physical ailments and serious illness may limit one's active response. Also a certain form of disillusionment can set it as one realises that the problems and frailties of human existence continue to persist despite one's best interventions.

And human life inevitably ends in physical death. So ultimately one has to prepare well for one's own death.

So just as early development alternates between light and darkness, this remains true with respect to the radial stages. However by now one can better embrace the darkness with equanimity (as representing the hidden light).

There is a great danger in applying secular notions of success even to the highest stages of development. So just as we celebrate those with considerable achievements is sport, business,
politics, the arts etc. likewise we tend to celebrate spiritual superstars who likewise have become famous through their activities and writings.

However "spiritual success" by its very nature tends to remain hidden and largely unknown to those who look at the world through material eyes. And here the "most successful" are often already among us dealing heroically with unforeseen difficult circumstances in life (that most would rather avoid).

I have mentioned already how even at the radial stages we find (depending on personality) active and passive expressions.

Now with the final band there may a conscientious attempt to go against type.

This would mean that the active type - possibly due to unavoidable personal circumstances - may be required to move in a strongly contemplative direction.

Likewise the passive type might be required to become fully commited to some active cause e.g. deep solidarity with a group facing social injustice.

Among religious leaders Pope John Paul 11 represents a good example of the former as Parkinson's disease greatly impeded his activity in later years. However rather than seeking to resign the papacy, he chose to act as a witness on behalf of disabled people everywhere, thereby offering hope to others with similar problems.

Perhaps the Dali Lama represents an example of the latter type. Though clearly of a more strictly contemplative disposition, he has been forced for much of his life into a very difficult political role resisting Chinese domination on behalf of the people of Tibet.

Thus in brief the three levels of Band 8 are:

Level 1 (Suffering Involvement 1). This arises when the shadow side of - even enlightened radial activity - inevitably begins to surface in one's life, often accompanied by a decline in one's physical - and perhaps mental - powers. So darkness intermingles increasingly with the spiritual light.

Level 2 (Suffering Involvement 2). This relates to the courageous "going against type" that I have just mentioned. Though done willingly, this is likely to entail an inevitable increase in suffering.

Level 3 (Suffering Involvement 3). This represents the final stages, where one prepares for death with resignation and equanimity (which could entail a prolonged period of physical and/or mental suffering).

Again coming from a Christian background the key symbol that we are offered is of a man undergoing death through a gruesome Crucifixion. And the important significance of this is to show that ultimate meaning can be found even in the midst of the greatest torment.

And this unselfish example has exercised an immense impact on subsequent followers.

It is useful to ponder finally on how the potential value of physical and mental suffering can be properly recognised within our models of psychological development!

Friday, June 23, 2017

Revision of Bands (3)

In the binary approach to development, equal emphasis is given to the discrete aspect of the unfolding of new stages of development and the continuous aspect, whereby one - because all stages are necessarily related in some respect to each other - thereby enjoys access to all stages.

And whereas the discrete relates directly to the differentiated aspect of stage development, the continuous relates to the integral aspect.

So for example, though from a discrete perspective, the radial stages would be the last to properly unfold in development, there is a certain valid sense in which everyone already has access to these stages.

The radial stages in effect represent the interpenetration of all stages with respect to their specialised differentiation and integration respectively.

However, because by definition, in dynamic terms all stage development represents a certain configuration with respect to differentiation and integration, one thereby already enjoys a certain access to the radial levels.

However in practice, this is likely to represent a severely attenuated experience due to insufficient  development with respect to both aspects.

However it is important to emphasise the dynamic interactive nature of stage development (where differentiation and integration are both necessarily involved).

Thus stage development becomes continually modified through integration with other stages. For example one might maintain that Band 2 development typically occurs relatively early in life and is generally consolidated by early adulthood.

However when one returns to Band 2 from the perspective of a higher band (say Band 3) a new enhanced integral perspective is thereby possible (through the additional context provided through this later development).

However equally - as I was to reluctantly discover - a new diminished differentiated perspective is also likely. In other words when the focus is strongly on the development of holistic intuitive awareness (as at Band 3) one can thereby temporarily suffer a considerable diminution in former analytic type ability (associated with Band 2).

Thus I refer to the typical understanding of a stage at the time of its initial unfolding as the default understanding.

Thus the understanding associated with Band 2 when it first properly unfolds in development represents its default understanding.

Thus again when one later views Band 2 from the perspective of the default understanding of  Band 3, one will likely obtain an enhanced appreciation in integral terms (due to the enlarged context); however when one in reverse now views Band 3 (from the default understanding of Band 2) it represents a diminished appreciation in differentiated terms (due to an erosion of analytic ability).

Now this represents one of the key reasons why I have such difficulties with the customary hierarchical view of stage development, where Band 3 somewhat unambiguously would be viewed as higher than Band 2.

However as we have seen, this is strictly only true in a qualified sense.

Ultimately, when one allows for the proper differentiation and integration with respect to all stages (which occurs with the radial bands), one can indeed form an enhanced perspective with respect to previous bands. However this can only be achieved comparatively late in development and is never achieved in a complete manner.

Therefore until the radial stages are reached, which in a mature developed sense occurs but rarely, what seems progress from one perspective (e.g. integration) may seem like a regress with respect to the alternative perspective (i.e. differentiation) and vice versa.

Therefore though once again there is a certain valid sense in specifically marking the differentiation (in default terms) of the various stages on the spectrum of development, these stages then undergo continual change due to constantly emerging new linkages with other stages (relating to both earlier and later periods of development).

And it is in the bi-directional establishment of complementary linkages that the true integral aspect of stage development is expressed.

So once again we have bi-directional horizontal linkages within each stage, where the (external) physical aspect is related to the (internal) psychological aspect and vice versa.

Then we have bi-directional vertical linkages between appropriate stages where the "higher" is related to the "lower" (and the "lower" in turn to the "higher"). So once again balanced integration must be of both a "top down" and "bottom up" variety.

This probably remains the most widely misunderstood aspect of development, with merely the "top-down" aspect of vertical integration typically emphasised.

It ultimately reflects an unbalanced emphasis on the very notion of holons where, in terms of development, "higher" holons are viewed merely with respect to an increase in collective wholeness. However the very notion of "wholeness" entails two complementary meanings.
Thus from a transcendent perspective all "lower" stages are transcended in a "higher" collective whole stage. However equally, the "higher" stage is made uniquely immanent in each "lower" part stage.

Therefore, one needs to equally emphasise in reverse "onhols", where "higher" development represents a corresponding increase with respect to individual uniqueness.

And of course in this dynamic interactive context, both "holons" (whole/parts) and "onhols" (part/wholes) play a directly complementary role as relatively "higher and "lower" (and "lower" and "higher") with respect to each other.

Finally, we have bi-directional diagonal linkages that simultaneously entail both horizontal integration within each stage and vertical integration between appropriate stages.

In other words, when the complementary nature of integration in both horizontal and vertical terms is simultaneously understood, the very notion of distinct (unrelated) stages loses any residual meaning.

Therefore, one can now successfully maintain the relative distinction of each stage (in differentiated terms) with the relative interdependence of all stages (in an integral manner).

And this enlightened understanding is eventually achieved with radial development.

So what we have dealt with so far with respect to band development serves but as a preparation for the radial bands, which entails the mature balanced interaction of both specialised differentiated and integrated aspects of development.

In my model, I outline three relatively distinct bands, which would now be designated as Bands 6, 7 and 8 respectively.

I caution to add however that I can only hope to offer a diminished perspective on the radial bands.

However, having said this there has been for some time a consistency in my position with respect to the main features that I wish to outline.

In general terms, though I have found that the Eastern mystical traditions offer a much purer and more detailed account of the spiritual contemplative states of development, that the Western traditions offer a more satisfying dynamic account of the radial aspects.

For example in my own Roman Catholic tradition, the great exemplars of radial development (in what Evelyn Underhill refers to as "The Unitive life) have been major spiritual reformers such as St. Paul, Francis of Assisi, Catherine of Sienna, Ignatius of Loyola, Teresa of Avila and in more modern times Padre Pio and Mother Teresa.

Typically in these cases, following conversion to a dedicated spiritual life, an intense incubation period follows as the future saint seeks to throw off the old self in a total commitment to God.

Then when, after much struggle, this task has been suitably achieved, our saint can then enter back into society ready to embrace the problems of humanity with a superhuman degree of energy.

Though I suspect that the depiction of the lives of  these saints has been unduly idealistic, there is undoubtedly a certain truth here, for in the most basic sense with radial development, one identifies with a new cosmic body, where everyone and everything in creation is seen as an extension of oneself. Thus in identifying with this new body, one does indeed take on in a sense the problems of the world. However it is the true existential dimensions of this new situation that I find specially interesting, for even the greatest saint can only respond in the most limited way to the enormity of human suffering (in all its multiple dimensions).

Also I think that the time has now come to alter this limited perspective on radial development as somehow identified - as in the past - with religious reformers inspired exclusively by their specific tradition.

As I see it, great changes are already taking place which will force us to substantially re-assess traditional approaches to the spiritual life.
A cultural revolution is now underway whereby young people are rejecting the right of the institutional churches to arbitrate on any aspect of morality.

And it is not that the desire for authentic spiritual truth is dying but rather that new means are now required to foster the quest for such truth.

In the past, I have devoted some considerable time to the belief that there is a great need to coherently integrate the three big cultural pursuits of religion, science and the arts.

In particular there are special problems in properly integrating religion and science.
I have expressed the view elsewhere in my blogs "Integrating Science and Religion" and "More on Science, Art and Religion" that two major developments are required to facilitate this task.

Firstly, established religions will have to free themselves from literal belief in the various myths used to express their teaching. However as this would be likely to severely undermine their authority among followers, I do not realistically see this taking place. Therefore an alternative type of universal religion will need to emerge - at least where the dialogue with science is concerned - not related to the specific teaching of any one tradition, but attempting however to preserve the primary truth that is deeply implicit in all.

Secondly the very nature of science will need to dramatically change.
In present science, the qualitative aspect of relationships is simply reduced in a quantitative manner.

So a new holistic science (that specifically concentrates on this qualitative aspect) requires to be developed, before eventual integration of both quantitative and qualitative aspects can then take place (as radial science).

And as I have been at pains to outline in recent blog entries, the emergence of this "new science" is intimately tied to the unfolding of the more advanced bands on the spectrum of development.   

So the integration of science and religion therefore properly awaits a much more advanced form of psychological development.

Now with much caution, I will to tentatively outline the various levels of Band 6 (which represent the first of the 3 radial bands)..
In the truest sense possible, entry into the radial bands concurs with a "born again" experience. So at last, one has sufficiently weaned oneself from a more narrow ego based identity to successfully awake to the startling realisation of one's true being as eternal.

So all the phenomena of everyday life act like transparent veils that can no longer hide one's essential being as always already existing in the continual present moment.

Now in many ways it may be helpful to recap on the earliest levels of Band 1 for these now again apply (in a greatly transformed sense).

So the first level in early childhood development is concerned with the unfolding of the body-self.
Likewise Level 1 (Band 6) is directly related to the emergence of a radial body-self.

In other words one now identifies with a universal cosmic body that embraces everything in nature.

So one no longer essentially feels the self as separate from the environment but rather experiences both fully merging as the centre of one's being. Then the breath of life (which had become almost entirely suspended during all the earlier privations) slowly returns, so that in breathing in and breathing out one feels truly inspired, as the life of the entire cosmos is mediated through one's very being.

However just as separation begins to threaten the original fusion of the infant foetus with the mother, this initial radial experience of unity quickly gives way - at least with the personality type with which I am identified - to a deepening existential dilemma.

For in the experience of this new universal identity is likewise born a responsibility for all creation.

However one begins to quickly discover the huge gap as between one's limited actions to serve the world and the universal vision inspiring such action. And this is especially likely to be the case with the more passive type, that formerly was confined to lengthy periods of contemplative solitude.

There is also a parallel here to the sensori-motor activity of infant development that is largely associated with instinctive physical reactions.

During level 1, this implies that one only acts, when inspired to do so directly by the spirit.

So one has no preconceived plans of how to act but rather practices discernment through being guided by a mixture of (physical) instinct and (spiritual) intuition i.e. the will of God. In this way, one is mysteriously led into activity which best expresses one's emerging spiritual potential to contribute to the world.

However once again, initially a huge gap is likely to persist as between the adequacy of such action in properly representing the universal holistic vision with which one is inspired. And this represents an existential dilemma that is keenly felt.

Level 2 is then concerned directly with the unfolding of the radial emotional self, which can best be described as a growing general feeling of compassion for everyone and everything in creation (with which one's very being is now directly identified).

However again coming from the passive contemplative direction, a considerable gap again is likely to be experienced with respect to this universal feeling of compassion and one's capacity to actively intervene on behalf of others. In other words, conscious ability to act will not yet properly serve one's unconscious holistic vision.

So again this existential dilemma will be keenly experienced.

Indeed there could well be a form of "radial magic" associated with this stage. Because of a limited ability to actively serve others, one may resort to a form of wish fulfilment in wanting the spirit to directly solve one's problems.

Now, of course it is good to pray for others. However it is unrealistic to expect prayer to resolve problems that properly require committed action. So in attempting at times to substitute prayer for  action, one thereby engages to a degree in magical belief!

Level 3 can then be identified with the unfolding of the radial mental self. This is likely to represent a major leap forward as one becomes much more skilled now in applying analytic type abilities to various tasks in a holistic integrated fashion.

And with the progressive development of this ability, a marked increase in committed action that best expresses an inherent potential to serve, is now likely to emerge.  However as always (based on this particular personality profile) one will remain acutely aware of how little is actually achieved(compared to the breadth of one's potential vision).

So there can be marked differences with respect to the degree of activity involved for the distinctive personality types that finally embrace the radial levels. We will return to this important point in the next entry.   

Thursday, June 22, 2017

Revision of Bands (2)

I am very conscious in writing this account of development that no one template can adequately account for the distinctive features attributable in any individual case.

So my own account not only represents the product of a distinctive personality type (5 with a strong 4 wing in Enneagram terms) but just one example of such a type with all the personal idiosyncracies thereby associated.

However it does seem to me especially suited for the purpose that I have in mind, which is to portray accurately an authentic modern outline of one person's journey through the various stages of development with all the key difficulties that this entailed.
And though necessarily limited, this then provides a valid perspective from which to address many other issues that I find are not adequately dealt with in existing accounts.

Also it is from such development that the holistic mathematical approach naturally evolved and which then in turn acted as the appropriate vehicle to encode all development in a holistic scientific manner.

So with respect to this radical new vision of the true nature of Mathematics, I believe I have something especially important to offer.

I have mentioned before how I gradually became aware of a very significant problem as development moved to the "highest" level of Band 3.

Though this was designed to result in the two-way vertical integration in complementary manner of the "higher" levels of Band 3 with the "lower" levels of Band 1, I realised that the middle levels of Band 2, were thereby significantly by-passed.

This then meant in effect that I suffered increasing difficulties in carrying out my day to day activities (which largely depended on Band 2). So in psychological terms, it felt - literally - as if my body was being continually stretched from toe to foot, so that I could hardly breathe. Thus the inspiration to carry out conscious tasks - which normally one takes for granted - all but vanished creating considerable stress of a psycho-physical nature.

And this culminated in the bursting of an undiagnosed duodenal ulcer which reduced my blood count to a dangerously low level.

This crisis then marked the end of the extreme ascent phase (with respect to the transcendent spiritual journey). So in a somewhat weakened state, I now slowly contemplated the corresponding descent of the spiritual mountain (which had not formed any part of my previous training).

So Band 5 in my account is concerned with the spiritual descent in the attempt to achieve eventual balance as between both the transcendent and immanent directions of development.

And this likewise entails that the middle levels (which had formerly been significantly by-passed) need now to become the central focus.  

The spiritual ascent itself depends, chiefly in the latter stages, on the quality of volitional intent (in the search for pure spiritual meaning). However inevitably one's "higher" rational capacity, even if now of a considerably refined nature, is still likewise involved.

This then leads inevitably to a degree of super-ego control serving to repress the "lower" instinctive capacities of the personality.

So the first step in recovery is a certain relaxation without respect to the transcendent drive, which then gradually allows the "lower" levels to speak more freely for themselves in the projection of - hitherto - repressed material from the sub-conscious depths. However all of this can take some considerable time with once again various levels to be negotiated.

Level 1 (Binary) in my experience was associated with an exciting new phase where, through the wonders of the Internet, I found myself for the first time in fruitful dialogue with several like-minded individuals.

Through the very attempt to successfully communicate my ideas to others, I was led to adopt a more objective stance unfettered by mere personal considerations.

Thus the first level on the descent related largely to the horizontal internal/external polarities.

So though my communication invariably related to deeply holistic notions, in attempting to express them clearly in an objective manner, this required a new increased degree of integration with the linear levels of Band 2.
In other words, I was slowly discovering that a "higher" holistic vision needed to be properly grounded in the middle levels if it was to have any influence on a wider audience.

Now inevitably initial illumination in the discovery of a new interested Internet audience, was followed - as typical in my experience - by a longer period of purgation, with the strong need to wean myself further from the insidious desire for personal recognition.  However though very difficult, this in fact acted to further weaken super-ego control facilitating much freer access to the primitive "lower" levels.

Gradually I then could return to my intellectual work - now without the support of an appreciative external audience - where I spent considerable time on the elaboration of the binary model of development.

So the realisation that the holistic binary digits could be successfully used - even to a very high level of detail - for the scientific encoding of all stages of development, provided for me startling confirmation of the importance of this qualitative mathematical approach.

Level 2 (Prime) entailed  a much closer two-way relationship as between "higher" super-conscious and "lower" sub-conscious levels (now reflecting that a greater balance existed  between both aspects).

As I have stated many times before, this then became associated with continual absorption in the fundamental nature of both the ordinal and cardinal number systems.

As I have recounted in detail on other blogs esp. "The Riemann Hypothesis", I first discovered that the true qualitative nature of the ordinal numbers is expressed, in an indirect quantitative manner, by the solutions to simple equations (related to the n roots of 1) . And these solutions I refer to as the Zeta 2 zeros (as they bear an intimate complementary relationship with the famous Riemann zeta zeros).

So in the common place understanding of ordinal notions of 1st, 2nd, 3rd and so on, we have the unconscious echo of corresponding "higher" holistic dimensions of understanding (that are of a qualitative nature). So these qualitative dimensions are implicitly grounded in the conventional (1-dimensional) understanding of number.

However the great task - that has not yet been remotely faced by the mathematical profession - is to bring these unconscious holistic dimensions fully into the conscious light, before then finally accepting that the very notion of number can only be adequately understood in a dynamic interactive manner (with complementary quantitative and qualitative aspects).

Though I had been long aware (relating to Band 3 understanding ) of these "higher" holistic dimensions, it was only now during Band 5, that I could see clearly how they were related to everyday ordinal notions. So this discovery with respect to number was intimately related to the personal psychological quest to properly ground "higher "super-conscious understanding (of a holistic universal nature) in the everyday linear understanding of the middle levels.

Another remarkable mathematical transformation was then set to take place - initially with respect to the "lower" primitive levels.

In conventional terms, the primes are considered the basic "building blocks" of the natural number system (in cardinal terms).

However once again there is an unrecognised qualitative aspect to such prime behaviour, so that ultimately quantitative notions with respect to cardinal numbers have no strict meaning in the absence of corresponding qualitative connections.
So the famed Zeta 1 (i.e. Riemann) zeros represent the solutions to an infinite equation which indirectly encode in a quantitative manner the qualitative (holistic) basis of the prime numbers.

It is akin to the notion of particles and waves with respect to the behaviour of matter at the sub-atomic level. So if the primes represent the particle aspect of number, the Zeta 1 (Riemann zeros) then represent the wave aspect and vice versa. So ultimately the quantitative and qualitative aspects of the cardinal number systems (represented by the primes and Zeta 1 zeros) are entirely interdependent (in an ineffable manner).

And again both mathematical and psychological behaviour are themselves fully interdependent with the Zeta 1 zeros in turn representing the manner in which primitive instinctive behaviour is unconsciously encoded. Thus when one has experientially unravelled these zeros (through ending their involuntary nature) the ultimate interdependence of conscious and unconscious aspects of development is realised. This requires an intense exposure to the most intimate fantasies continually emitted into consciousness, which then mysteriously disappear when the involuntary aspect has ceased. And this corresponds exactly with the mathematical realisation of the fully interdependent nature of both quantitative and qualitative aspects of the primes.

And this is just another way of saying that ultimately all behaviour is encoded in a mathematical fashion, thereby representing the all-important fundamental bridge connecting phenomena of form with spiritual emptiness.

Level 3 (Binary/Prime) in many ways entails the balanced co-ordination of the earlier two levels. So underlying all primitive activity is a binary capacity where phenomenal  form (1) can be distinguished from spiritual emptiness (0). So the involuntary nature of primitive instinctive behaviour represents the most basic way in which form can be confused with emptiness!

This likewise represents the stage where both "higher" super-conscious and "lower" subconscious activity come into appropriate balance, through each becoming fully integrated with the linear understanding of the middle levels. Thereby super-conscious understanding becomes properly grounded in these levels so that holistic intuitive awareness now seamlessly informs rational understanding, whereas primitive instinctive reactions are raised from the depths to the same middle levels, whereby they now can become fully compatible with conscious understanding.

So here, any remaining dualistic distinction as between the very notion of "higher" and "lower" ends, with all development now understanding as emanating from the spiritual centre of one's being, which equally represents the centre of the entire physical universe. 

However just as Band 4 cannot be properly completed without on-going further development, the same is true of Band 5, which serves as the ideal preparation for the radial development of Bands 6, 7 and 8 respectively.

In fact whereas each stage of development can be given a certain discrete (differentiated) identity, through continual integration with other stages, this identity always changes. So one cannot experience any stage in its fullness until all stages have undergone appropriate development, which is a never-ending task.