Spectrum of Development

As we have seen, with the commencement of this stage (Band 3, Level 2), the real (conscious) polarities (external and internal) have already been substantially integrated in a nondual manner. This therefore leaves the unconscious free to powerfully project itself into experience in an imaginary fashion. By its very nature, this requires that symbols serve a dual purpose. From one perspective, they are interpreted in a localised real manner. However at a deeper level, they now radiate a universal meaning in an archetypal fashion. A degree of confusion is always initially present, where any undue attachment to the symbols in question, reduces their pure archetypal meaning (of an imaginary nature). So in contrast to earlier real attachments (i.e. to symbols understood in a directly conscious manner) we now have the more refined imaginary attachments (i.e. to symbols that are understood in an indirect conscious manner as archetypes of a universal spiritual meaning). Now the very

As we have seen, Level 2 (Band 3) - which I typically refer to as the Point Level - is geared to the unfolding of the imaginary polarities relating to the true relationship (without reductionism) as between whole and part. Once again, it comes in two complementary forms. From the transcendent perspective, the collective whole (as quantitative) uniquely mediates the universal spirit (as qualitative). From the complementary immanent perspective, each individual part (as quantitative) again uniquely mediates the universal spirit (as qualitative). Thus from these two related perspectives, the spirit is mediated both through (collective) whole and (individual) part phenomena. In this way, through both quantitative aspects being related to spirit in a complementary fashion, whole/part reductionism is thereby avoided. Whole/part reductionism - as we have seen - consists of interpreting both wholes and parts with respect merely to their quantitative characteristics (with the whole in a

In holistic mathematical terms, the structures of Level 2 (Band 3) can be characterized as of a 4-dimensional nature from a qualitative perspective. Now we all accept in conventional scientific terms the quantitative importance of 4 dimensions (with our macro world seemingly structured in this manner). However an equal (though largely unrecognised) importance attaches to 4 dimensions from a qualitative perspective (with again everyday reality seemingly structured in this fashion). These the 4 qualitative dimensions correspond indirectly (in a reduced quantitative manner) with the four roots of 1 i.e. + 1,  − 1, + i and − i respectively. Now we have already dealt with the significance of the two real (horizontal) roots in the context of 2-dimensional interpretation.  Again, in dynamic relative terms, these refer to the interaction of external (objective) and internal (subjective) polarities (which necessary underlie all experience). As we have seen, these horizontal polarities

After about 5 years of "imaginary" activity (i.e. where conscious phenomena largely served as projections of unconscious meaning) I felt the growing inclination to drop many of my daily involvements through a new immersion in spiritual contemplation. So in holistic mathematical terms, there was firstly the positing of "imaginary" activity leading to the old problem of growing possessive attachment to phenomena. This was then followed by a period of gradual withdrawal and detachment constituting the corresponding negation of such phenomena. However as the roots of such attachment lie deep within the unconscious, there are strong limitations to the degree of possible success with mere active negation. So as before there was now a return to the more passive stages of spiritual contemplative illumination. It was around this time in the early 80's that once again I began to experience a strong resonance with the writings of St. John of the Cross. Whereas prev

I have been at pains to emphasise with specific emphasis on 3, that the odd numbered dimensions represent a certain dislocation with respect to customary contemplative experience. Clearly there is both an active and passive dimension to experience. So from a balanced perspective, activity should be plentifully fuelled from a spiritual well residing in the unconscious. However equally passivity (in the form of direct contemplation) should be periodically offset through activity. This to an extent then causes a temporary disequilibrium with respect to experience, which is resolved through further contemplation. Thus properly understood, activity and contemplation are dynamically necessary for each other. Of course the precise balance that is appropriate will vary considerably from individual to individual and depend on the stage of the spiritual journey one is traversing. Some are naturally of a more active nature; others will always be more gifted in a contemplative direction. H

I have mentioned before the nature of 2-dimensional interpretation which in holistic mathematical terms defines the various structures (cognitive and affective) that unfold during Band 3 (Level 1). Again this means that external and internal aspects of understanding are seen increasingly as complementary (and ultimately identical with each other). Firstly we have the unfolding of the supersensory structures i.e. where 2-dimensional understanding is posited with respect to the more superficial concrete structures. Then we have the corresponding negation of such structures (where rigid phenomenal attachment is eroded) leading to a purer nondual contemplative experience. Next we have the unfolding of the suprarational structures  where 2-dimensional understanding is now posited with respect to the deeper formal structures. Finally we have the "dark night of the soul" which represents the negation of rigid attachment to 2-dimensional structures at both the conceptual fo

I explained in the last entry this transition period, following the "dark night" (i.e. passive night of spirit). Now of course everyone is unique, so I would never consider offering my own particular experience as a template for others. However my key point is that despite all the variations of individual experience, that universal features can indeed be identified with respect to human - indeed all - development (and its many stages). Furthermore - and most importantly for our purposes - these possess a coherent holistic mathematical structure. So in my own case my earliest realisation of the neglected qualitative aspect of mathematical understanding came from this attempted scientific mapping of human development. Going back to my personal story, though this transitional period, (from '76 -'80) enabled me to re-adapt again to the world, with the consequent lifting of accumulated depression, I began to realise that this was no "normal" reality tha

The decisive crisis of the "dark night" is not resolved until a basis switch in direction takes place in the personality. Typically during the "dark night" one uses refined rational control (guided by a largely hidden type of spiritual  intuition) in one's attempt to negate attachment to conscious phenomena. This applies especially to the deeper conceptual structures that form the normal framework for ego existence. As we have seen this is associated with the transcendent aspect of spirituality (which unconsciously is associated with a degree of repression of primitive impulses). As remaining rational control is gradually eroded, the faint intuitive light associated with one's decisions fades completely and one is left alone in the dark with no sense of direction. Though existentially this provides the opportunity to truly act in faith, unfortunately it is associated with great potential danger. One may now have reached a state of physical and emotio

We return here to providing a holistic mathematical perspective on the "dark night" stage. As we have seen the first level of the 3rd band (of which the "dark night" is the final and most important stage) is defined in terms of 2-dimensional interpretation. Thus starting with the dualistic phenomenal distinctions (that characterise the 1st dimension) one then attempts to approximate as close as possible growing nondual spiritual awareness through a process of dynamic negation of attachment to all conscious symbols. So this dynamic negation of conscious phenomena constitutes the 2nd of these two dimensions. So we posit conscious phenomena in a linear dualistic manner (+ 1). We then unconsciously negate such phenomena in a circular nondual manner (  – 1). Such positing and negating in experience leads to an ever increasing dynamic interaction as between the external (objective) and internal (subjective) aspects of experience. In this way, ever more refined d