My reflections on the holistic unification of the four forces, in complementary physical and psychological terms, was to give way to - what I referred to as - The Theory of Everything.

Now it is important to state that this was always understood to be of a somewhat limited nature relating solely to the holistic nature of reality.

Therefore the holistic "Theory of Everything" equally qualified as a "Theory of Nothing" in analytic terms.

Now I have subsequently in more recent times arrived at a much more comprehensive "Theory of Everything" which provides the basis for the emergence of all subsequent evolution in both an analytic and holistic manner (including this earlier version as an integral component).

However though limited in some respects, the earlier version has a universal scope and remains of considerable interest.

Basically it seeks to explain how all reality, both with respect to its physical and psychological aspects - which are dynamically complementary - can be understood in terms of just 3 key polarity sets that operate in a bi-directional interactive fashion.

Thus from the physical perspective, all external objects are balanced by a corresponding interpretation, that - relatively - is internal in nature.

This relates to the first set of horizontal "real" polarities that are positive and negative with respect to each other (and indirectly represented through the holistic interpretation of the two roots of 1).

Then again from the physical perspective, all objects (interpreted in a quantitative fashion) are balanced by corresponding dimensions (of space and time) that are - relatively - qualitative. This entails that the dynamic interactive activity of objects in space and time necessarily entails quantitative and qualitative aspects with respect to the interpretation of both objects and dimensions.

This relates to the second set of vertical polarities that are "real" and "imaginary" with respect to each other (and indirectly represented through the holistic interpretation of the four roots of 1).

In fact this leads to a new holistic interpretation of the four dimensions of reality, with both real and imaginary aspects, defined in a positive and negative fashion.

Finally from the physical perspective, both real and imaginary aspects (as objects and dimensions) can be viewed simultaneously in relation to each other, which provides us with the fundamental notion of the four (physical) forces.

The forces then reveal themselves in two ways (i) where wave and particle aspects (representing real and imaginary aspects in a relative manner) are separated through interaction with phenomena of form and (ii) where both are simultaneously united as null lines (= 0) in terms of the force (considered without reference to other phenomena).

This relates to the third set of diagonal polarities (indirectly represented through the 8 roots of 1).

So all in all, the dynamic interaction with respect to the physical world as between observer and what is observed, between objects and dimensions and finally between both of these and the physical forces, can be coherently expressed in terms of the holistic interpretation of the eight roots of 1.

Then we can can equally view these three sets from the psychological perspective.

So the first polarity set shows that all interaction with objects entails both conscious and unconscious aspects.

Thus when an object is initially posited in an external conscious manner, this recognition must be dynamically negated, before one can switch to its psychological interpretation (that is now alternatively posited consciously in experience).

Thus, though recognition of objects (as positive) is conscious, the dynamic switching as between polarities (as negative) is of an unconscious nature.

The second polarity set shows the interaction as between the cognitive aspect (as reason) and the affective aspect (as emotion) which are real and imaginary with respect to each other.

Thus cognitive recognition (that is conscious) implicitly implies affective recognition (that is hidden as unconscious) and vice versa.

This means that from a dynamic perspective, we cannot ultimately seek to separate reason from emotion (i.e. the impersonal from what is personal) in experience.

The third polarity set then shows the deeper relationship as between the will (as the volitional centre of personality) and both the cognitive and affective functions (in conscious and unconscious terms).

So just as we earlier comprehensively explained in a dynamic holistic manner the physical relationship as between objects, dimensions and forces, now equally in a dynamic holistic manner we can explain the complementary psychological relationship as between the cognitive, affective and volitional functions with respect to the same eight roots of 1.

So true understanding of reality entails the integration of all the major domains of experience in both physical and psychological terms (which ultimately approach identity with each other in pure ineffable awareness).

## Friday, June 12, 2015

## Thursday, June 11, 2015

### Spiritual Forces

When one looks at reality in a dynamic psycho physical manner, it dramatically changes our conceptions with respect to both physical and psychological worlds. For now, rather than attempting to keep these separate from each other, we begin to recognise the remarkable complementary relationships that connect both worlds.

So the four physical forces that we were dealing with yesterday, have their complements in four psycho spiritual "forces" (which can similarly be powerfully represented in a replicating holistic mathematical manner).

One important way of looking at physical forces is what sets matter in motion.

Now from the psycho spiritual perspective we have the complementary notion of motivation. In other words without motivation, which relates directly to the volitional capacity of will, it would not be possible for human activity to unfold.

So a pure mathematician may be concerned with formulating abstract "objective" notions. However without recognition implicitly of some basic motivation (in the will) to start with, such notions would clearly not be possible.

In physics, the holy grail would be identified with successful unification of the four physical forces.

Einstein as we know was deeply involved in his later years with such a quest for a unified field theory. In his time the electromagnetic and gravitational were the two recognised forces.

The weak and strong (nuclear) forces were discovered later!

Though this fascinating connection has never been made, in the period between Einstein publication of the discovery of Special Relativity (in 1905) and General Relativity (in 1916) Evelyn Underhill published her seminal work "Mysticism" in 1911.

In an important sense, she also dealt with the unification of psycho spiritual forces where she identified two principle types, the metaphysical (impersonal) and intimate (personal). In fact we could equally refer to these as the transcendent and immanent types respectively.

Then in comparison with the physical, the transcendent bears direct likeness to the gravitational and the immanent to to the electromagnetic forces respectively.

Now I have suggested that the two later forces can fruitfully be viewed as internal counterparts of the corresponding (external) gravitational and electromagnetic forces respectively. So the weak can be viewed as the internal counterpart of the electromagnetic and the strong as the internal counterpart of the gravitational respectively.

In like manner we can conveniently divide the transcendent types into two categories that are external and internal with respect to each other.

In fact Underhill provides many examples of all four categories. So for example Meister Eckhart could perhaps fit into the transcendent (external) category, whereas St. John of the Cross would correspond more readily to the internal; then Walt Whitman would correspond to the immanent (external) whereas Madame Guyon would provide a fascinating example of the immanent (internal) category.

And once again the first transcendent type (both categories) would be associated - literally - with gravity of personality (and emphasis on darkness in spiritual terms), the latter immanent type would be associated by contrast with with a more superficial light and greater spontaneity.

Most importantly, though the precise balance would certainly differ as between each individual, all four forces would need to be successfully combined for true spiritual integration to take place.

This in holistic mathematical terms, if we take any one of these four spiritual forces, again it can be modelled using one of the complex roots (of the 8 roots of 1).

So spiritual light can manifest itself either in wave or particle form.

Now if we identify the wave form with its transcendent aspect, when this is manifest as real, the corresponding particle aspect (as immanent) remains hidden and imaginary.

However when the particle aspect is manifest as immanent and real, the wave aspect (as transcendent) is then hidden and imaginary.

And of course we can switch reference frames so that the transcendent is then identified with the particle and the immanent with the wave aspect respectively.

Thus in phenomenal terms the transcendent or immanent aspect of spiritual light can only be revealed through the complementary aspect remaining hidden.

However both immanent and transcendent aspects (as simultaneous existing) can equally be expressed through the interpretation of the diagonal lines (representing the roots) as null lines.

Thus the pure experience of spiritual union is thereby without phenomena (as consciously manifest) and occurs in the present moment (continually renewed).

Ultimately this union entails the simultaneous identity of both transcendent and immanent aspects (with respect to both wave and particle aspects).

Just think about it for a moment! We have here described the long sought for unified field theory in psycho spiritual terms (where all forces are identical).

And because in dynamic holistic terms, both physical and psychological reality are ultimately fully complementary, we can equally now describe the unified field theory (entailing the original identity of all four forces).

In other words this original identity of the four forces is expressed through the diagonal null lines = 0.

What is remarkable here is that the identity of light (for example) when "travelling" at light speed is inseparable from the identity of gravity for example (equally "travelling" at light i.e. gravitational speed.

These ideas in fact of a world originally composed of null lines (representing the unification of the four physical forces) resemble closely similar ideas of Roger Penrose (as the basis of his twistor theory) in a view of the universe that philosophically is much more compelling than string theory.

However I would maintain that this original unification is still - literally - present in reality with respect to both light and gravitational "speed" where again neither force can assume a phenomenal identity.

Also the ultimate psycho spiritual unification of reality is likewise literally present in any one who can experience both the transcendent and immanent aspects of reality (in the light and gravitational "speed" of pure contemplation).

So the four physical forces that we were dealing with yesterday, have their complements in four psycho spiritual "forces" (which can similarly be powerfully represented in a replicating holistic mathematical manner).

One important way of looking at physical forces is what sets matter in motion.

Now from the psycho spiritual perspective we have the complementary notion of motivation. In other words without motivation, which relates directly to the volitional capacity of will, it would not be possible for human activity to unfold.

So a pure mathematician may be concerned with formulating abstract "objective" notions. However without recognition implicitly of some basic motivation (in the will) to start with, such notions would clearly not be possible.

In physics, the holy grail would be identified with successful unification of the four physical forces.

Einstein as we know was deeply involved in his later years with such a quest for a unified field theory. In his time the electromagnetic and gravitational were the two recognised forces.

The weak and strong (nuclear) forces were discovered later!

Though this fascinating connection has never been made, in the period between Einstein publication of the discovery of Special Relativity (in 1905) and General Relativity (in 1916) Evelyn Underhill published her seminal work "Mysticism" in 1911.

In an important sense, she also dealt with the unification of psycho spiritual forces where she identified two principle types, the metaphysical (impersonal) and intimate (personal). In fact we could equally refer to these as the transcendent and immanent types respectively.

Then in comparison with the physical, the transcendent bears direct likeness to the gravitational and the immanent to to the electromagnetic forces respectively.

Now I have suggested that the two later forces can fruitfully be viewed as internal counterparts of the corresponding (external) gravitational and electromagnetic forces respectively. So the weak can be viewed as the internal counterpart of the electromagnetic and the strong as the internal counterpart of the gravitational respectively.

In like manner we can conveniently divide the transcendent types into two categories that are external and internal with respect to each other.

In fact Underhill provides many examples of all four categories. So for example Meister Eckhart could perhaps fit into the transcendent (external) category, whereas St. John of the Cross would correspond more readily to the internal; then Walt Whitman would correspond to the immanent (external) whereas Madame Guyon would provide a fascinating example of the immanent (internal) category.

And once again the first transcendent type (both categories) would be associated - literally - with gravity of personality (and emphasis on darkness in spiritual terms), the latter immanent type would be associated by contrast with with a more superficial light and greater spontaneity.

Most importantly, though the precise balance would certainly differ as between each individual, all four forces would need to be successfully combined for true spiritual integration to take place.

This in holistic mathematical terms, if we take any one of these four spiritual forces, again it can be modelled using one of the complex roots (of the 8 roots of 1).

So spiritual light can manifest itself either in wave or particle form.

Now if we identify the wave form with its transcendent aspect, when this is manifest as real, the corresponding particle aspect (as immanent) remains hidden and imaginary.

However when the particle aspect is manifest as immanent and real, the wave aspect (as transcendent) is then hidden and imaginary.

And of course we can switch reference frames so that the transcendent is then identified with the particle and the immanent with the wave aspect respectively.

Thus in phenomenal terms the transcendent or immanent aspect of spiritual light can only be revealed through the complementary aspect remaining hidden.

However both immanent and transcendent aspects (as simultaneous existing) can equally be expressed through the interpretation of the diagonal lines (representing the roots) as null lines.

Thus the pure experience of spiritual union is thereby without phenomena (as consciously manifest) and occurs in the present moment (continually renewed).

Ultimately this union entails the simultaneous identity of both transcendent and immanent aspects (with respect to both wave and particle aspects).

Just think about it for a moment! We have here described the long sought for unified field theory in psycho spiritual terms (where all forces are identical).

And because in dynamic holistic terms, both physical and psychological reality are ultimately fully complementary, we can equally now describe the unified field theory (entailing the original identity of all four forces).

In other words this original identity of the four forces is expressed through the diagonal null lines = 0.

What is remarkable here is that the identity of light (for example) when "travelling" at light speed is inseparable from the identity of gravity for example (equally "travelling" at light i.e. gravitational speed.

These ideas in fact of a world originally composed of null lines (representing the unification of the four physical forces) resemble closely similar ideas of Roger Penrose (as the basis of his twistor theory) in a view of the universe that philosophically is much more compelling than string theory.

However I would maintain that this original unification is still - literally - present in reality with respect to both light and gravitational "speed" where again neither force can assume a phenomenal identity.

Also the ultimate psycho spiritual unification of reality is likewise literally present in any one who can experience both the transcendent and immanent aspects of reality (in the light and gravitational "speed" of pure contemplation).

## Wednesday, June 10, 2015

### Physical Forces

Yesterday, I suggested how the holistic mathematical interpretation of just one of the four complex roots (of the 8 roots of 1) can be used to provide a convincing philosophical appreciation of the true nature of light. And of course natural light represents the best known manifestation of electromagnetic energy, that represents one of the four recognised physical forces.

And there is a special coherence to this holistic mathematical interpretation that may not be obvious at first sight.

The basic starting point is in the recognition that physical knowledge of reality cannot be divorced from corresponding psychological interpretation.

Therefore in dynamic interactive terms all conscious understanding of reality that is posited in an external physical manner, must be likewise negated in a corresponding psychological fashion (and vice versa).

Therefore it in this two-way interaction, entailing both positive and negative polarities that we are enabled to keep switching in experience from external recognition to internal interpretation (and vice versa).

Then in holistic mathematical terms, we saw how the two roots of 1 - when interpreted in the appropriate relative manner - provide the scientific explanation of these relationships.

Later we then discovered that the dimensions (of space and time) and the objects with which they interact, must be dynamically understood as imaginary to real (and real to imaginary respectively).

This equally implies that objects and dimensions entail both quantitative and qualitative aspects in relation to each other.

Therefore the dynamic psycho physical interpretation of the relationship between objects and dimensions requires the holistic mathematical interpretation of the four roots of 1 with two real and two imaginary roots (that are positive and negative in each case).

Now, the final refinement then entails the intersection - as it were - of both objects and dimensions, which takes place through what we recognise as the physical forces.

Therefore in a valid sense, the notion of a force implies what is common to both objects and dimensions.

And as we have seen this - literally - complex relationship is then appropriately modelled through the four additional roots (of the 8 roots of 1).

So what we are saying therefore is that not alone natural light (as a manifestation of the electromagnetic force) but equally all four forces can be modelled in a holistic mathematical manner through the remaining four complex roots.

Now the weak force is perhaps best seen as the internal version of the electromagnetic force (that is relatively external in nature). Indeed in modern physics both forces have indeed been combined as the electroweak force.

More controversially the strong (nuclear) force can be seen as the corresponding internal manifestation of the gravitational force (that works on an external cosmic scale). Clearly there are great differences in evidence with respect to the strength of both forces. However they do have the common property of binding matter together in a coherent manner.

In this way the four forces can be understood in a striking manner as representing in each of the four quadrants, the locations where objects and dimensions - that are quantitative and qualitative with respect to each other, directly coincide. And so the existence of these null "lines" are thereby saturated in deep mystery.

Therefore for example, the gravitational force, as with light, can manifest itself as waves or particles that are "real" and "imaginary" with respect to each other. So once again when the wave aspect manifest itself as "real", the particle aspect remains hidden as "imaginary" (and of course vice versa).

Also the simultaneous existence of both waves and particles (travelling at gravitational speed) renders gravity as "empty" (i.e. "travelling" as null lines).

And there is a special coherence to this holistic mathematical interpretation that may not be obvious at first sight.

The basic starting point is in the recognition that physical knowledge of reality cannot be divorced from corresponding psychological interpretation.

Therefore in dynamic interactive terms all conscious understanding of reality that is posited in an external physical manner, must be likewise negated in a corresponding psychological fashion (and vice versa).

Therefore it in this two-way interaction, entailing both positive and negative polarities that we are enabled to keep switching in experience from external recognition to internal interpretation (and vice versa).

Then in holistic mathematical terms, we saw how the two roots of 1 - when interpreted in the appropriate relative manner - provide the scientific explanation of these relationships.

Later we then discovered that the dimensions (of space and time) and the objects with which they interact, must be dynamically understood as imaginary to real (and real to imaginary respectively).

This equally implies that objects and dimensions entail both quantitative and qualitative aspects in relation to each other.

Therefore the dynamic psycho physical interpretation of the relationship between objects and dimensions requires the holistic mathematical interpretation of the four roots of 1 with two real and two imaginary roots (that are positive and negative in each case).

Now, the final refinement then entails the intersection - as it were - of both objects and dimensions, which takes place through what we recognise as the physical forces.

Therefore in a valid sense, the notion of a force implies what is common to both objects and dimensions.

And as we have seen this - literally - complex relationship is then appropriately modelled through the four additional roots (of the 8 roots of 1).

So what we are saying therefore is that not alone natural light (as a manifestation of the electromagnetic force) but equally all four forces can be modelled in a holistic mathematical manner through the remaining four complex roots.

Now the weak force is perhaps best seen as the internal version of the electromagnetic force (that is relatively external in nature). Indeed in modern physics both forces have indeed been combined as the electroweak force.

More controversially the strong (nuclear) force can be seen as the corresponding internal manifestation of the gravitational force (that works on an external cosmic scale). Clearly there are great differences in evidence with respect to the strength of both forces. However they do have the common property of binding matter together in a coherent manner.

In this way the four forces can be understood in a striking manner as representing in each of the four quadrants, the locations where objects and dimensions - that are quantitative and qualitative with respect to each other, directly coincide. And so the existence of these null "lines" are thereby saturated in deep mystery.

Therefore for example, the gravitational force, as with light, can manifest itself as waves or particles that are "real" and "imaginary" with respect to each other. So once again when the wave aspect manifest itself as "real", the particle aspect remains hidden as "imaginary" (and of course vice versa).

Also the simultaneous existence of both waves and particles (travelling at gravitational speed) renders gravity as "empty" (i.e. "travelling" as null lines).

## Tuesday, June 9, 2015

### Nature of Light

We are now going to see how the holistic mathematical appreciation of the complex roots (of the 8 roots of 1) can be used to provide a coherent philosophical understanding of the nature of physical light (as a form of electromagnetic energy, representing one of the four forces of nature).

Newton believed that light was composed of particles (corpuscles) However later experimental evidence seemed to suggest that light was composed of waves. This then remained the accepted wisdom until Einstein in attempting to explain quantum statistics proposed once again that light was composed of particles.

Then eventually further findings suggested that light can be composed of either particles or waves (depending on the nature of the experiment) now known as the wave/particle duality of light.

Einstein also speculated on what it would be like to travel on a beam of light.

With respect to the light itself ("travelling" at light speed) time does not pass. Thus in this sense light always exists in the present moment (continually renewed).

It is only when we attempt to measure the interaction of light with phenomena (necessarily travelling at less than light speed) that notions of finite time and space can now assume a certain validity.

However, it has long seemed clear to me that one of the complex roots (of the 8 roots of 1), when properly decoded in holistic mathematical terms, provides the appropriate scientific means for appreciation of the true nature of light.

Thus if we take once more the root in the UR quadrant to illustrate i.e. 1/k (+ 1 + i) where k = 1/√2, we can see that it contains both real and imaginary parts that are equal to each other.

This can be interpreted as meaning that light is equally composed of both waves and particles.

So when the existence of the wave aspect is demonstrated through experiment, this is now "real" (with the unobserved article aspect "imaginary").

However when the existence of the particle aspect is then alternatively demonstrated through experiment, it now becomes the "real" aspect (with the unobserved wave aspect now "imaginary").

Thus both wave and particle aspects can assume either a "real" or "imaginary" identity, depending on context.

One might then ask about the situation where both real and imaginary aspects simultaneously exist!

Well, this relates to the the nature of light while "travelling" at light speed.

So just as the diagonal line (in the UR quadrant) can be represented by the complex coordinates 1/√2 and 1/√2i, equally it can be represented as a null line = 0.

Therefore when we maintain the simultaneous identity of both "real" and "imaginary" aspects, light is revealed as a null line = 0 (i.e. as without any phenomenal identity).

This starkly reveals the truly mysterious nature of light. Within its own term of reference ("travelling" at light speed) it has no phenomenal identity,

Thus in relation to Einstein's question as to what it would be like to travel on a beam of light, we would need thereby to suspend any notion of light waves or light particles as having any separate existence.

It is only therefore when we consider the interaction of light with phenomena of form (travelling at less than light speed) that we then can meaningfully separate both wave and particle aspects in an either/or fashion.

However there is a much deeper implication here. In holistic mathematical terms, both "real" and "imaginary" are used in a dynamic relative sense, where both keep alternatively switching as between each other.

This is analogous to the very manner in psychological terms how conscious and unconscious likewise keep dynamically switching.

Thus in Jungian terms when one function e.g. sensation is made conscious in experience, its complementary opposite function (i.e. intuition) is thereby rendered unconscious.

Then when intuition is turn is made conscious, sensation is thereby rendered unconscious. So these two functions are thereby properly "real" and "imaginary" with respect to each other.

This entails that we cannot properly understand the nature of light in a merely physical manner, but rather in a dynamic interactive psycho physical fashion, Thus the demonstration of both "real" and "imaginary" aspects physically with respect to light, is dynamically complemented in experience by corresponding psychological aspects that are both conscious and unconscious with respect to each other.

And the complementary psychological aspect to the null nature of physical light ("travelling" at light speed) is a corresponding null nature in psycho spiritual terms (as pure nondual reality).

Newton believed that light was composed of particles (corpuscles) However later experimental evidence seemed to suggest that light was composed of waves. This then remained the accepted wisdom until Einstein in attempting to explain quantum statistics proposed once again that light was composed of particles.

Then eventually further findings suggested that light can be composed of either particles or waves (depending on the nature of the experiment) now known as the wave/particle duality of light.

Einstein also speculated on what it would be like to travel on a beam of light.

With respect to the light itself ("travelling" at light speed) time does not pass. Thus in this sense light always exists in the present moment (continually renewed).

It is only when we attempt to measure the interaction of light with phenomena (necessarily travelling at less than light speed) that notions of finite time and space can now assume a certain validity.

However, it has long seemed clear to me that one of the complex roots (of the 8 roots of 1), when properly decoded in holistic mathematical terms, provides the appropriate scientific means for appreciation of the true nature of light.

Thus if we take once more the root in the UR quadrant to illustrate i.e. 1/k (+ 1 + i) where k = 1/√2, we can see that it contains both real and imaginary parts that are equal to each other.

This can be interpreted as meaning that light is equally composed of both waves and particles.

So when the existence of the wave aspect is demonstrated through experiment, this is now "real" (with the unobserved article aspect "imaginary").

However when the existence of the particle aspect is then alternatively demonstrated through experiment, it now becomes the "real" aspect (with the unobserved wave aspect now "imaginary").

Thus both wave and particle aspects can assume either a "real" or "imaginary" identity, depending on context.

One might then ask about the situation where both real and imaginary aspects simultaneously exist!

Well, this relates to the the nature of light while "travelling" at light speed.

So just as the diagonal line (in the UR quadrant) can be represented by the complex coordinates 1/√2 and 1/√2i, equally it can be represented as a null line = 0.

Therefore when we maintain the simultaneous identity of both "real" and "imaginary" aspects, light is revealed as a null line = 0 (i.e. as without any phenomenal identity).

This starkly reveals the truly mysterious nature of light. Within its own term of reference ("travelling" at light speed) it has no phenomenal identity,

Thus in relation to Einstein's question as to what it would be like to travel on a beam of light, we would need thereby to suspend any notion of light waves or light particles as having any separate existence.

It is only therefore when we consider the interaction of light with phenomena of form (travelling at less than light speed) that we then can meaningfully separate both wave and particle aspects in an either/or fashion.

However there is a much deeper implication here. In holistic mathematical terms, both "real" and "imaginary" are used in a dynamic relative sense, where both keep alternatively switching as between each other.

This is analogous to the very manner in psychological terms how conscious and unconscious likewise keep dynamically switching.

Thus in Jungian terms when one function e.g. sensation is made conscious in experience, its complementary opposite function (i.e. intuition) is thereby rendered unconscious.

Then when intuition is turn is made conscious, sensation is thereby rendered unconscious. So these two functions are thereby properly "real" and "imaginary" with respect to each other.

This entails that we cannot properly understand the nature of light in a merely physical manner, but rather in a dynamic interactive psycho physical fashion, Thus the demonstration of both "real" and "imaginary" aspects physically with respect to light, is dynamically complemented in experience by corresponding psychological aspects that are both conscious and unconscious with respect to each other.

And the complementary psychological aspect to the null nature of physical light ("travelling" at light speed) is a corresponding null nature in psycho spiritual terms (as pure nondual reality).

## Monday, June 8, 2015

### Holistic Complex Reality (3)

We now give a slightly more detailed explanation of the significance of the four diagonal polarities (bisecting each of the four quadrants).

Once again these can be given a dual interpretation (a) as complex coordinates, with both real and imaginary aspects equal (representing their identity as phenomenal form) and (b) as null limes = 0, (representing their corresponding identity as spiritual emptiness). And in dynamic terms both of these aspects are now equivalent to each other in a relative manner.

Now, we will take the two complementary polarities firstly along the diagonal line that bisects both the UR (Upper Right) and LL (Lower Left) quadrants respectively.

The complex polarity (in the UR quadrant) is represented by k (+ 1 + i), where k = 1/√2.

As I am identifying the Upper quadrants with "higher" understanding of a refined cognitive manner, this thereby relates to external rational type appreciation of a purely refined intuitive kind.

In fact the equality of real and imaginary aspects implies that a significant balance as between both the rational (conscious) and intuitive (unconscious) aspects can be maintained. So meaning attaches here neither to either aspect (considered as separate) but rather to the direct spiritual identity common to both.

The external aspect (corresponding to the UR quadrant) relates to a refined holistic mathematical appreciation of the nature of physical reality (where both quantitative and qualitative aspects are dynamically balanced).

Such understanding in fact represents the final bridge in phenomenal terms to the pure transcendent appreciation of spiritual reality (which is experienced directly as spiritual emptiness).

At the other complementary extreme (in the LL quadrant), represented by k(– 1 – i), we have at an affective level, internal instinctive experience of the most immediate physical kind.

Thus the whole point of development now is to ultimately be able to switch as between these two extremes in a harmonious manner.

However at this stage, such smooth switching ability is not yet automatic with the still - to a degree - involuntary nature of physical response setting a limit to pure transcendent spiritual experience that is free of any residual cognitive rigidity.

Then in the UR quadrant, represented by k(– 1 + i) we have the internal understanding in holistic mathematical terms of the nature of psychological reality. This is balanced in turn by the external emission of physical instinctive impulses (in the complementary LR quadrant) represented by k(+ 1 – i).

Of course a high degree of horizontal complementarity as between external and internal aspects at both the "higher" spiritual and "lower" physical levels is also very much in evidence.

Likewise, as we have seen a high degree of complementarity as between "real" (conscious) and "imaginary" conscious modes is in evidence.

However a certain rigidity in personality still persists, where both cognitive and affective aspects cannot yet be brought into full balance.

So in a somewhat typical male fashion, in my case the cognitive function (which was heavily associated with "higher" level experience) was still tending to dominate the affective function (which now increasingly had become associated with the "lower" level impulses of the physical self).

So again the final ascent to the summit (in the pure transcendent experience of spiritual emptiness) increasingly began to resemble the final stages of climbing Mount Everest. Thus, coming ever close to this spiritual goal was to lead to growing conflict with respect to a physical self, increasingly in rebellion against the severity of the contemplative discipline required.

Once again these can be given a dual interpretation (a) as complex coordinates, with both real and imaginary aspects equal (representing their identity as phenomenal form) and (b) as null limes = 0, (representing their corresponding identity as spiritual emptiness). And in dynamic terms both of these aspects are now equivalent to each other in a relative manner.

Now, we will take the two complementary polarities firstly along the diagonal line that bisects both the UR (Upper Right) and LL (Lower Left) quadrants respectively.

The complex polarity (in the UR quadrant) is represented by k (+ 1 + i), where k = 1/√2.

As I am identifying the Upper quadrants with "higher" understanding of a refined cognitive manner, this thereby relates to external rational type appreciation of a purely refined intuitive kind.

In fact the equality of real and imaginary aspects implies that a significant balance as between both the rational (conscious) and intuitive (unconscious) aspects can be maintained. So meaning attaches here neither to either aspect (considered as separate) but rather to the direct spiritual identity common to both.

The external aspect (corresponding to the UR quadrant) relates to a refined holistic mathematical appreciation of the nature of physical reality (where both quantitative and qualitative aspects are dynamically balanced).

Such understanding in fact represents the final bridge in phenomenal terms to the pure transcendent appreciation of spiritual reality (which is experienced directly as spiritual emptiness).

At the other complementary extreme (in the LL quadrant), represented by k(– 1 – i), we have at an affective level, internal instinctive experience of the most immediate physical kind.

Thus the whole point of development now is to ultimately be able to switch as between these two extremes in a harmonious manner.

However at this stage, such smooth switching ability is not yet automatic with the still - to a degree - involuntary nature of physical response setting a limit to pure transcendent spiritual experience that is free of any residual cognitive rigidity.

Then in the UR quadrant, represented by k(– 1 + i) we have the internal understanding in holistic mathematical terms of the nature of psychological reality. This is balanced in turn by the external emission of physical instinctive impulses (in the complementary LR quadrant) represented by k(+ 1 – i).

Of course a high degree of horizontal complementarity as between external and internal aspects at both the "higher" spiritual and "lower" physical levels is also very much in evidence.

Likewise, as we have seen a high degree of complementarity as between "real" (conscious) and "imaginary" conscious modes is in evidence.

However a certain rigidity in personality still persists, where both cognitive and affective aspects cannot yet be brought into full balance.

So in a somewhat typical male fashion, in my case the cognitive function (which was heavily associated with "higher" level experience) was still tending to dominate the affective function (which now increasingly had become associated with the "lower" level impulses of the physical self).

So again the final ascent to the summit (in the pure transcendent experience of spiritual emptiness) increasingly began to resemble the final stages of climbing Mount Everest. Thus, coming ever close to this spiritual goal was to lead to growing conflict with respect to a physical self, increasingly in rebellion against the severity of the contemplative discipline required.

## Sunday, June 7, 2015

### Holistic Complex Reality (2)

We are devoting our attention here to the diagonal polarities, that bisect in turn the UR and LL and UL and LR quadrants respectively.

In the last entry we demonstrated the remarkable fact, that from the standard analytic perspective, the four diagonal lines (in each of the quadrants) can be shown to represent null lines (= 0).

So we now concern ourselves with the profound holistic mathematical significance of this relationship.

Again, if we focus on the diagonal line in the UR quadrant, we can see once more that its coordinates are given as k(+ 1 + i) where k = 1/√2.

In holistic mathematical terms, 1 and i signify (real) conscious and (imaginary) unconscious aspects respectively. √2. especially symbolises the irrational (representing here the mixture of both real and imaginary (that operate according to distinctive logical notions).

Crucially both real and imaginary parts are equal, which holistically symbolises that both become identical with each other. However in holistic terms this carries a relative meaning, as a situation that can be only approximated but never absolutely attained in experience.

However, when experience becomes extremely refined (with both conscious and unconscious in substantial equilibrium) dynamic interaction as between opposite polarities is so rapid that dualistic phenomena of form scarcely seem to even arise in experience.

In other words, such experience approximates closely the pure nondual state of emptiness (which is nothing in phenomenal terms).

In this way, we are able to provide a fascinating holistic explanation of the equality of emptiness and form (which is the central paradox of all authentic mystical experience). And the key is to appreciate this in a dynamic interactive manner, through understanding emptiness as the limit, to which the refined experience of form ultimately approximates.

And this situation is true of the diagonal lines also in the other quadrants.

However there are two ways of interpreting this approximation to the equality of form and emptiness.

Firstly, we have the mature version where any remaining confusion as between dual and nondual has been greatly unravelled.

Secondly we have the primitive version of earliest childhood, where phenomena of form are still so confused that they cannot yet attain any stability in experience.

And both of these remain related throughout development. So the extent to which the mature aspect can unfold is necessarily with respect to erosion of the remaining confusion of conscious and unconscious aspects, relating to primitive instinctive behaviour.

In the last entry we demonstrated the remarkable fact, that from the standard analytic perspective, the four diagonal lines (in each of the quadrants) can be shown to represent null lines (= 0).

So we now concern ourselves with the profound holistic mathematical significance of this relationship.

Again, if we focus on the diagonal line in the UR quadrant, we can see once more that its coordinates are given as k(+ 1 + i) where k = 1/√2.

In holistic mathematical terms, 1 and i signify (real) conscious and (imaginary) unconscious aspects respectively. √2. especially symbolises the irrational (representing here the mixture of both real and imaginary (that operate according to distinctive logical notions).

Crucially both real and imaginary parts are equal, which holistically symbolises that both become identical with each other. However in holistic terms this carries a relative meaning, as a situation that can be only approximated but never absolutely attained in experience.

However, when experience becomes extremely refined (with both conscious and unconscious in substantial equilibrium) dynamic interaction as between opposite polarities is so rapid that dualistic phenomena of form scarcely seem to even arise in experience.

In other words, such experience approximates closely the pure nondual state of emptiness (which is nothing in phenomenal terms).

In this way, we are able to provide a fascinating holistic explanation of the equality of emptiness and form (which is the central paradox of all authentic mystical experience). And the key is to appreciate this in a dynamic interactive manner, through understanding emptiness as the limit, to which the refined experience of form ultimately approximates.

And this situation is true of the diagonal lines also in the other quadrants.

However there are two ways of interpreting this approximation to the equality of form and emptiness.

Firstly, we have the mature version where any remaining confusion as between dual and nondual has been greatly unravelled.

Secondly we have the primitive version of earliest childhood, where phenomena of form are still so confused that they cannot yet attain any stability in experience.

And both of these remain related throughout development. So the extent to which the mature aspect can unfold is necessarily with respect to erosion of the remaining confusion of conscious and unconscious aspects, relating to primitive instinctive behaviour.

## Saturday, June 6, 2015

### Holistic Complex Reality (1)

In an even more extreme fashion that at Level 2, experience now at Level 3 represents the dynamic interaction of the "higher" spiritual and "lower" physical aspects of self.

Whereas - initially at any rate - cognitive and affective modes found expression at both the "higher" and "lower" regions of personality at Level 2, now the "higher" spiritual became almost exclusively identified with refined cognitive expression, while the "lower" physical aspect became identified in turn with ever more intimate instinctive projections.

Once again, I have to liken this to the final stage of the ascent of Mount Everest.

Thus though one is near the peak one becomes increasingly exhausted, with one's physical frame scarcely able to endure the increasingly rarefied atmosphere.

In like manner as one approaches the transcendent summit, in psychological terms one's "lower" physical self finds it harder and harder to adapt to the increasingly rarefied spiritual atmosphere close to the summit.

Thus the very attempt to persistently endure at this time causes considerable physiological strain (much of which is not properly recognised at the time).

This was to eventually lead to an unexpected crisis, the significance of which I was only later able to interpret!

In my own case the greatly refined intuitive cognitive nature with respect to experience of the "higher" self, was to give way to a new exciting phase of intellectual illumination that was of a strong holistic mathematical nature.

Though such mathematical understanding certainly was also characteristic to a degree of the two earlier levels of Band 3, it was only now that my intuition had become sufficiently refined to enable a full comprehensive vision to unfold.

So just as every mathematical symbol can be given a well-defined quantitative meaning in conventional analytical terms, equally every symbol can be given an (unrecognised) qualitative meaning in a corresponding holistic manner.

Therefore the nature of Mathematics is altogether far greater than understood at present, with its hidden qualitative dimension still almost completely unrecognised.

However the considerable catch is that it requires the highly refined intuition, which is customarily associated with advanced contemplative development to properly "see" mathematical reality in this way. Furthermore, it requires that this intuition be used in a novel mathematical manner, leading to a unique dynamic interpretation with respect to its symbols.

I had already made considerable use of holistic mathematical interpretation with respect to interpretation of the basic polarities underlying all phenomenal experience.

Thus 2-dimensional interpretation (corresponding in reduced terms to the two roots of 1), that unfolds at Level 1 (Band 3), explains the dynamic interaction as between the horizontal (internal/external) polarities, which operate in a "real" conscious manner.

Then 4-dimensional interpretation (corresponding to the four roots of 1), that unfolds at Level 2, then explains the additional dynamic interaction as between the vertical (whole/part) polarities, that operate in an "imaginary unconscious manner (indirectly expressed in conscious terms).

However understanding at Level 3 reaches an even more refined level, where the holistic mathematical relationship underlying form and emptiness, can now be clearly understood in terms of the diagonal polarities (represented in reduced form as the four additional complex roots of the eight roots of 1).

Below is presented a geometrical picture of these eight roots:

Whereas - initially at any rate - cognitive and affective modes found expression at both the "higher" and "lower" regions of personality at Level 2, now the "higher" spiritual became almost exclusively identified with refined cognitive expression, while the "lower" physical aspect became identified in turn with ever more intimate instinctive projections.

Once again, I have to liken this to the final stage of the ascent of Mount Everest.

Thus though one is near the peak one becomes increasingly exhausted, with one's physical frame scarcely able to endure the increasingly rarefied atmosphere.

In like manner as one approaches the transcendent summit, in psychological terms one's "lower" physical self finds it harder and harder to adapt to the increasingly rarefied spiritual atmosphere close to the summit.

Thus the very attempt to persistently endure at this time causes considerable physiological strain (much of which is not properly recognised at the time).

This was to eventually lead to an unexpected crisis, the significance of which I was only later able to interpret!

In my own case the greatly refined intuitive cognitive nature with respect to experience of the "higher" self, was to give way to a new exciting phase of intellectual illumination that was of a strong holistic mathematical nature.

Though such mathematical understanding certainly was also characteristic to a degree of the two earlier levels of Band 3, it was only now that my intuition had become sufficiently refined to enable a full comprehensive vision to unfold.

So just as every mathematical symbol can be given a well-defined quantitative meaning in conventional analytical terms, equally every symbol can be given an (unrecognised) qualitative meaning in a corresponding holistic manner.

Therefore the nature of Mathematics is altogether far greater than understood at present, with its hidden qualitative dimension still almost completely unrecognised.

However the considerable catch is that it requires the highly refined intuition, which is customarily associated with advanced contemplative development to properly "see" mathematical reality in this way. Furthermore, it requires that this intuition be used in a novel mathematical manner, leading to a unique dynamic interpretation with respect to its symbols.

I had already made considerable use of holistic mathematical interpretation with respect to interpretation of the basic polarities underlying all phenomenal experience.

Thus 2-dimensional interpretation (corresponding in reduced terms to the two roots of 1), that unfolds at Level 1 (Band 3), explains the dynamic interaction as between the horizontal (internal/external) polarities, which operate in a "real" conscious manner.

Then 4-dimensional interpretation (corresponding to the four roots of 1), that unfolds at Level 2, then explains the additional dynamic interaction as between the vertical (whole/part) polarities, that operate in an "imaginary unconscious manner (indirectly expressed in conscious terms).

However understanding at Level 3 reaches an even more refined level, where the holistic mathematical relationship underlying form and emptiness, can now be clearly understood in terms of the diagonal polarities (represented in reduced form as the four additional complex roots of the eight roots of 1).

Below is presented a geometrical picture of these eight roots:

Now once again the two "real" roots on the x (horizontal) axis are + 1 and – 1 respectively.

The two roots on the "imaginary" vertical axis are + i and – i respectively.

Then we have four additional complex roots on the two diagonal axes.

These are k(+ 1 + i) in the UR quadrant, k(– 1 + i) in the UL quadrant, k(+ 1 – i) in the LR and k( – 1 – i) in the LL quadrant (where k = 1/√2).

Now in the UR quadrant, one can see the right angled triangle that results from dropping a perpendicular line from the point coordinates of the diagonal line bisecting that quadrant.

The length on the horizontal axis of the bottom line of the triangle is 1/√2 and the corresponding length on the adjacent line (parallel to the imaginary axis) is 1/√2i.

Now using the Pythagorean Theorem the square on the hypotenuse (represented by the diagonal line in the quadrant) = the sum of squares on the other two sides = 1/2 – 1/2 = 0.

Therefore remarkably, the magnitude of the diagonal line = 0 (and this is equally true of the diagonal lines in the other 3 quadrants).

These represent what are known as null lines in physics (using accepted analytic notions).

However in the next entry, I will demonstrate the remarkable holistic mathematical interpretation of these lines.

## Friday, June 5, 2015

### Spiritual v Physical Self

As I have stated before, the closer one comes to realisation of pure nondual meaning at the "higher" level of personality, the more one becomes directly exposed to purely instinctive experience at the corresponding "lower" level.

So what is pure and spiritual at the "high", is complemented by what is merely instinctive and physical at the "low" level.

Therefore my own experience at this time was to dramatically reveal this continuing tension as between the "higher" spiritual and "lower" physical regions of personality.

In basic terms, approaching pure nondual spiritual reality entails the full reconciliation of both conscious and unconscious aspects of behaviour, where one no longer focuses on each as separate, but rather on the simultaneous recognition of both in experience.

In striking contrast, approaching pure instinctive physical reality entails the involuntary confusion of both conscious and unconscious where behavioural reaction is so immediate that again neither can be properly separated in experience.

So once again, primitive instinctive behaviour entails the direct confusion of conscious and unconscious aspects of personality.

Now, as a human being, one can never hope to completely unravel the blind nature of physical instinctive desire. And because physical and spiritual are ultimately fully complementary, this likewise entails that the pure attainment on a permanent basis of nondual spiritual reality is likewise not humanly possible.

However, it certainly is feasible to considerably refine the nature of instinctive behaviour, thereby enabling it to be ever more successfully accommodated with pure spiritual desire.

Thus I always emphasise the dynamic interactive nature of experience where attainment of goals is necessarily of an approximate relative nature.

From another equally valid perspective, primitive instinctive behaviour represents the direct confusion of both pre and trans (or alternatively immanent and transcendent directions) in experience.

Therefore the mature reconciliation of pre and trans with respect to both the transcendent and immanent directions of spirituality (which again are dynamically complementary) is always with reference to their inherent confused nature.

Thus once again, we can never hope as human beings to be totally rid of involuntary physical instincts. However these can indeed become considerably refined, so as to become ever more compatible with a growing nondual spiritual awareness.

I have likened my own spiritual journey before to a mountain climb such as Mount Everest.

This third contemplative level now represented as it were the final assault on the spiritual summit, where the emphasis - though somewhat modified during the previous level - was still mainly on the transcendent direction.

Therefore in my own case a very marked split now became evident as between the "higher" spiritual self (still overly defined with "male" cognitive faculties) and the "lower" physical instinctive self (still in many ways viewed in inferior terms).

So the challenge was to sufficiently address this "lower" self, which again required a deeper acknowledgement of a hidden feminine identity, so as to complete the spiritual ascent safely.

In the process, this opened up an even more refined holistic intellectual appreciation of the true nature of reality (in cognitive terms) while equally requiring an ever more intimate exposure to involuntary physical impulses (at an affective level).

So what is pure and spiritual at the "high", is complemented by what is merely instinctive and physical at the "low" level.

Therefore my own experience at this time was to dramatically reveal this continuing tension as between the "higher" spiritual and "lower" physical regions of personality.

In basic terms, approaching pure nondual spiritual reality entails the full reconciliation of both conscious and unconscious aspects of behaviour, where one no longer focuses on each as separate, but rather on the simultaneous recognition of both in experience.

In striking contrast, approaching pure instinctive physical reality entails the involuntary confusion of both conscious and unconscious where behavioural reaction is so immediate that again neither can be properly separated in experience.

So once again, primitive instinctive behaviour entails the direct confusion of conscious and unconscious aspects of personality.

Now, as a human being, one can never hope to completely unravel the blind nature of physical instinctive desire. And because physical and spiritual are ultimately fully complementary, this likewise entails that the pure attainment on a permanent basis of nondual spiritual reality is likewise not humanly possible.

However, it certainly is feasible to considerably refine the nature of instinctive behaviour, thereby enabling it to be ever more successfully accommodated with pure spiritual desire.

Thus I always emphasise the dynamic interactive nature of experience where attainment of goals is necessarily of an approximate relative nature.

From another equally valid perspective, primitive instinctive behaviour represents the direct confusion of both pre and trans (or alternatively immanent and transcendent directions) in experience.

Therefore the mature reconciliation of pre and trans with respect to both the transcendent and immanent directions of spirituality (which again are dynamically complementary) is always with reference to their inherent confused nature.

Thus once again, we can never hope as human beings to be totally rid of involuntary physical instincts. However these can indeed become considerably refined, so as to become ever more compatible with a growing nondual spiritual awareness.

I have likened my own spiritual journey before to a mountain climb such as Mount Everest.

This third contemplative level now represented as it were the final assault on the spiritual summit, where the emphasis - though somewhat modified during the previous level - was still mainly on the transcendent direction.

Therefore in my own case a very marked split now became evident as between the "higher" spiritual self (still overly defined with "male" cognitive faculties) and the "lower" physical instinctive self (still in many ways viewed in inferior terms).

So the challenge was to sufficiently address this "lower" self, which again required a deeper acknowledgement of a hidden feminine identity, so as to complete the spiritual ascent safely.

In the process, this opened up an even more refined holistic intellectual appreciation of the true nature of reality (in cognitive terms) while equally requiring an ever more intimate exposure to involuntary physical impulses (at an affective level).

## Thursday, June 4, 2015

### Deep Sleep

We return to the immediate task of outlining the 3rd of the "higher" contemplative levels of Band 3, which I generally refer to as "The Null Level".

With each level of Band 3, experience reaches a deeper unconscious state.

With Level 1 (The Circular) dynamic interaction centres mainly around the paradoxical interplay of both internal (subjective) and external (objective) aspects. These constitute. the horizontal polarities operating within a given level.

This gradually leads to a massive erosion with respect to all conscious phenomena (both sensory and conceptual). Strictly the erosion is with respect to the dualistic attachment to such phenomena so that remaining consciousness is of a transparent spiritual nature that quickly dissolves in experience.

This is associated in turn with a "real" daytime dream state, where conscious phenomena now increasingly represent the expression of a heightened spirituality.

So I contrast once again both the day time experience of the dream state that takes place while one is consciously awake, attending to everyday duties (though now increasingly attuned to subtle type intuitive awareness), and the corresponding night time experience of the state where one is asleep (though capable to a degree of conscious lucid awareness).

With Level 2 (Point) dynamic interaction now increasingly centres around the paradoxical interplay of whole and part aspects which are relatively quantitative and qualitative with respect to each other. These constitute the vertical polarities operating between different levels.

This now leads to a corresponding massive erosion with respect to all indirect conscious phenomena (again both sensory and conceptual) that are directly expressive of holistic unconscious desires.

With both "real" and "imaginary" consciousness now significantly eroded, phenomenal activity in experience becomes ever more refined, leaving little permanent trace in memory.

This level is associated with what I refer to as the virtual dream state, where the phenomena that arise carry an extremely strong holistic significance (that cannot be confused with conscious interpretation).

In its pure form this is associated with archetypal meaning of a profound nature.

Now finally with Level 3 (Null), dynamic interaction now centres more fundamentally around the paradoxical interplay of the aspects of form (physical) and emptiness (spiritual). These correspond in turn to the diagonal polarities that operate simultaneously within and between levels.

So the emphasis here is not so much on either the conscious or unconscious (considered as separate) but rather on the coincidental relationship connecting both aspects. So the deep realisation of this coincidental relationship - which however can only humanly be approximated in a relative manner - corresponds with the pure nondual appreciation of the ultimate spiritual nature of all reality.

This is associated with the "original" daytime dream state, which now speaks more directly of an ineffable reality that always is simply present in experience.

In its deepest form this focuses on the most intimate relationship as between life and death.

Because experience is now so profoundly rooted in the unconscious, undisturbed by phenomena (either direct or indirect), it resembles very much a deep sleep state (that normally is associated with night time experience).

It is not that normal activity now ceases at this stage. One can in fact can go about one's daily activities as usual.

Indeed in some ways, as the distracting light usually associated with phenomena is largely absent, one can carry out mundane responsibilities in a more efficient manner.

However events leave so little permanent trace in memory, that when one looks back on the day, it feels as if nothing has been achieved, despite much conscientious effort.

So from an outward perspective, this period in life can seem incredibly monotonous, almost completely devoid of colour or stimulation. And yet in truth, because an unseen deep meaning is continually communicated to the centre of being, one rarely feels bored.

Of course the reason for this apparent paradox is that one now increasingly identifies what is truly meaningful with nondual reality.

When I look back at this period in my life - which lasted almost a decade (from '87 to '96) - accessible memories have been almost completely blanked out.

Now to a certain extent this is true of all the "higher" contemplative levels, which entail such a profound erosion of dualistic experience. However it is especially so at this stage!

For example, I was employed in an educational institute in Dublin and used the lengthy holiday period to enjoy a summer break abroad. And because this represented a welcome change of scenery, I still tend to recall each year with reference to where I spent my holidays.

However, for some reason during the early 90's, these holidays ceased altogether (though renewed at a later time). So I can only surmise that the degree of conscious stimulation had become so low during this "deep sleep" state, that even enthusiasm for the annual holiday adventure disappeared.

Each of the three "higher" contemplative levels is especially associated with a major transition in development.

The first level again centres very much on object-subject paradox in all its forms.

The second level the focuses directly on the relationship between cognitive (rational) and affective (emotional) paradox.

As we shall see, the third level now focuses in the most extreme manner on the paradoxical relationship between the spiritual and physical self, which directly entails the conative function as the volitional centre of personality.

With each level of Band 3, experience reaches a deeper unconscious state.

With Level 1 (The Circular) dynamic interaction centres mainly around the paradoxical interplay of both internal (subjective) and external (objective) aspects. These constitute. the horizontal polarities operating within a given level.

This gradually leads to a massive erosion with respect to all conscious phenomena (both sensory and conceptual). Strictly the erosion is with respect to the dualistic attachment to such phenomena so that remaining consciousness is of a transparent spiritual nature that quickly dissolves in experience.

This is associated in turn with a "real" daytime dream state, where conscious phenomena now increasingly represent the expression of a heightened spirituality.

So I contrast once again both the day time experience of the dream state that takes place while one is consciously awake, attending to everyday duties (though now increasingly attuned to subtle type intuitive awareness), and the corresponding night time experience of the state where one is asleep (though capable to a degree of conscious lucid awareness).

With Level 2 (Point) dynamic interaction now increasingly centres around the paradoxical interplay of whole and part aspects which are relatively quantitative and qualitative with respect to each other. These constitute the vertical polarities operating between different levels.

This now leads to a corresponding massive erosion with respect to all indirect conscious phenomena (again both sensory and conceptual) that are directly expressive of holistic unconscious desires.

With both "real" and "imaginary" consciousness now significantly eroded, phenomenal activity in experience becomes ever more refined, leaving little permanent trace in memory.

This level is associated with what I refer to as the virtual dream state, where the phenomena that arise carry an extremely strong holistic significance (that cannot be confused with conscious interpretation).

In its pure form this is associated with archetypal meaning of a profound nature.

Now finally with Level 3 (Null), dynamic interaction now centres more fundamentally around the paradoxical interplay of the aspects of form (physical) and emptiness (spiritual). These correspond in turn to the diagonal polarities that operate simultaneously within and between levels.

So the emphasis here is not so much on either the conscious or unconscious (considered as separate) but rather on the coincidental relationship connecting both aspects. So the deep realisation of this coincidental relationship - which however can only humanly be approximated in a relative manner - corresponds with the pure nondual appreciation of the ultimate spiritual nature of all reality.

This is associated with the "original" daytime dream state, which now speaks more directly of an ineffable reality that always is simply present in experience.

In its deepest form this focuses on the most intimate relationship as between life and death.

Because experience is now so profoundly rooted in the unconscious, undisturbed by phenomena (either direct or indirect), it resembles very much a deep sleep state (that normally is associated with night time experience).

It is not that normal activity now ceases at this stage. One can in fact can go about one's daily activities as usual.

Indeed in some ways, as the distracting light usually associated with phenomena is largely absent, one can carry out mundane responsibilities in a more efficient manner.

However events leave so little permanent trace in memory, that when one looks back on the day, it feels as if nothing has been achieved, despite much conscientious effort.

So from an outward perspective, this period in life can seem incredibly monotonous, almost completely devoid of colour or stimulation. And yet in truth, because an unseen deep meaning is continually communicated to the centre of being, one rarely feels bored.

Of course the reason for this apparent paradox is that one now increasingly identifies what is truly meaningful with nondual reality.

When I look back at this period in my life - which lasted almost a decade (from '87 to '96) - accessible memories have been almost completely blanked out.

Now to a certain extent this is true of all the "higher" contemplative levels, which entail such a profound erosion of dualistic experience. However it is especially so at this stage!

For example, I was employed in an educational institute in Dublin and used the lengthy holiday period to enjoy a summer break abroad. And because this represented a welcome change of scenery, I still tend to recall each year with reference to where I spent my holidays.

However, for some reason during the early 90's, these holidays ceased altogether (though renewed at a later time). So I can only surmise that the degree of conscious stimulation had become so low during this "deep sleep" state, that even enthusiasm for the annual holiday adventure disappeared.

Each of the three "higher" contemplative levels is especially associated with a major transition in development.

The first level again centres very much on object-subject paradox in all its forms.

The second level the focuses directly on the relationship between cognitive (rational) and affective (emotional) paradox.

As we shall see, the third level now focuses in the most extreme manner on the paradoxical relationship between the spiritual and physical self, which directly entails the conative function as the volitional centre of personality.

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