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).

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