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 of attachment 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 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.
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 of attachment 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 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.
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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