Spectrum of Development

In a previous blog entry, " Enhanced and Diminished Stages ", I indicated how an enhanced appreciation of a "lower" stage can arise from the perspective afforded by a corresponding "higher" stage. Thus as development though the various stages of the psychological spectrum properly unfolds, one is led to repeatedly modify one's interpretation of the "lower" stages already developed.   However what  perhaps I did not fully emphasise in this entry, is that it also works in reverse, so that with the progressive development of "higher" stages, the interpretation of these, too, continually changes, through the modified perspective afforded by the revisited "lower" stages. In other words, the process of vertical integration with respect to all stages works in two directions. Thus we can have top-down integration, where the "lower" are modified from the perspective of later attained "higher" stages. Ho

As already outlined I use the word "Band" to refer to the most general classification of stages, with the overall spectrum composed of seven such bands. I then use the term "Level" to refer to next most general classification, with each band consisting of three major levels. This would thereby entail that the full spectrum would be composed of 21 major levels! However each level can then be fruitfully viewed as composed of three further sub-levels. So this blog entry briefly addresses the nature of the sub-levels. In general terms, development at each level goes through three distinct stages, which in practice can considerably overlap. Thus firstly we have the emergence (with respect to each level) of more superficially based "parts" in what psychologically entails sense based perceptions of reality. We can refer to this as the Concrete sub-level. Then later, with the relative consolidation of this stage, the more generalised "wholes"

As at the earlier level (Band 3, Level 1) an exciting new phase of holistic scientific discovery, with respect to Level 2, now unfolded over a period of about 5 years (from the early to the mid 80's). This entailed as before an amalgam of  Spirituality, Mathematics, Physics, Philosophy, Psychology, Computer Studies and of course Economics (in which subject I lectured at the Dublin Institute of Technology). In fact I initially had plans to return to an earlier ambition by seeking approval for a doctorate regarding the application of a new dynamic methodology to the understanding of Economics. However I quickly discovered what little appetite existed in academic circles for a proposal that was by its very nature of a deeply holistic nature (employing novel new concepts). In fact, I now find it hard to see how truly original work can properly arise in an academic context, where peer-group approval is vital in terms of achieving recognition . For, if what one is proposing is in

I soon realised that the clarification of the four fundamental polarities, in holistic mathematical fashion, leads to an alternative view of the nature of space and time, which is properly in keeping with the true dynamics of experience. In fact, the deeper rationale of this lies in the appreciation of the neglected holistic aspect of the number system. Again, properly understood in a dynamic interactive manner, there are two aspects to the number system, that are analytic (quantitative) and holistic (qualitative) with respect to each other. Whereas the quantitative aspect of the natural numbers is customarily represented in a linear fashion (as the number line), the corresponding qualitative aspect - in relative terms - is properly represented by various equidistant points on the unit circle (drawn in the complex plane). So from this perspective, the number 4, for example, can be represented in two ways, that are dynamically complementary. In quantitative terms we have the lin

In yesterday's  blog entry, I showed the importance of the first set of fundamental polarities, i.e. external and internal, which in a dynamic complementary manner conditions all phenomenal experience of life. I then indicated how appreciation of such complementarity, that dramatically unfolds during Level 1 (i.e. The Circular Level) of Band 3, leads to a distinctly new type of scientific (and mathematical) appreciation that is of a qualitative - rather than quantitative - nature. I customarily refer to these as Holistic Science and Holistic Mathematics respectively. However during Level 2 (The Point Level) of Band 3 the additional unfolding of the second set of (fundamental) polarities also takes place in a dramatic fashion. This second set relates to the dynamic relationship as between wholes and parts. This also manifests itself as the relationship (in any relevant context) as between general and particular, collective and individual, "higher" and "lower&q

One of the key features associated with my personal experience of Level 2 (Band 3) was the unfolding of a new type of scientific understanding that I commonly refer to as Holistic Science. Though the possibility for this science long seemed obvious to me, I could find remarkably little evidence by way of coherent articulation in any accounts of the mystical journey that I had encountered. Predominantly in these writings, exclusive attention is devoted to the direct spiritual transformation involved, which is then generally communicated through the religious symbolism of a particular tradition. However, spiritual transformation itself is necessarily associated with the corresponding transformation of both cognitive and affective structures, which in turn have important implications for the type of scientific and artistic experience that is compatible with each stage. And it seemed to me that this dimension of spiritual transformation, especially in respect of its implications fo

I have been very conscious with respect to recent blog entries that the perspective I am offering on the 3 Levels (of Band 3) represents a modification somewhat on how I would have represented these some years ago. In other words. an evolution continually takes place in development with respect to all possible stages. Therefore in an attempt to clarify, I generally refer to the understanding that unfolds during the initial phase of substantial development of a stage, as the default understanding of that stage. However as further development unfolds (with the movement to higher stages) the possibility for enhanced awareness with respect to earlier stages occurs (as these earlier stages become more integrated with overall development). For example if we confine ourselves to the 3 major (linear) levels of Band 2 to illustrate, we can refer to these as the Concrete, Formal and Vision levels respectively. In scientific terms, the Concrete level entails the ability to interpret empir

We now move on to deal with the affective characteristics associated with this contemplative level (i.e. Band 3, Level 2). In geometrical terms I refer to this level as the Point Level, in contrast to Level 1 (which I refer to as the Circular Level). So at Level 1, the paradoxical interplay of both external and internal polarities operates in an increasingly intense fashion. These in turn are the "real" polarities that initially relate to the conscious world of form. Thus conscious understanding becomes increasingly circular during this time with the dualistic paradox thereby involved enabling the steady erosion of attachment to conscious symbols. In conventional terms the real axis, with respect to a circle drawn in the complex plane, is represented by horizontal lines (drawn in opposite directions from the centre point of the circle). Then at Level 2, the further paradoxical interplay of polarities, that are whole and part with respect to each other, likewise begi

We return to providing a personal perspective with respect to the second of the three key levels of Band 3 (i.e. Band 3, Level 2).  I have identified this here before with - what St. of the Cross refers to as - "Spiritual Espousal". But as my last blog entry would suggest, this perhaps is premature as St. John places undue emphasis on "The Ascent" with respect to the transcendent aspect of contemplative development. So, though in many ways I found that a new spiritual "dawn" did indeed unfold, that in many ways closely resembled St. John's own account, I gradually realised that this was ultimately a false "dawn" in that it did not at all signify that a "Spiritual Marriage" was to take place in the foreseeable future. Though I thought at the time that the required rebalancing of the transcendent with the immanent direction was now taking place with respect to experience, I have since come to realise that this was not the case.