Thursday, December 31, 2009

Integral Theory of Everything (4)

One way of viewing this integral TOE is in terms of the main contemplative stages required before full union (empty of manifest phenomena) can take place.

Linear understanding (1-dimensional) by its very nature leads to phenomena being given an unwarranted rigidity (by which they have a seemingly independent existence).

So the first task is to remove such rigidity at a conscious level. This is attained by recognising the inherent complementarity - with respect to all phenomena - of both internal and external polarities (2-dimensional understanding). In holistic mathematical terms these are positive (+) and negative (-) with respect to each other in real terms.

In psychological terms this can be attained at either a rational (cognitive) or sense (affective) level without the full integration of either aspect.
In corresponding physical terms this would relate to a failure to fully integrate both personal and impersonal aspects with respect to scientific phenomena.

The second task is then to remove further rigidity at a deeper unconscious level. This manifest itself in experience when phenomena - representing an overall holistic meaning (pertaining to the unconscious) - are given an indirect conscious identity. This is in turn attained by recognising the inherent complementarity of part and whole aspects with respect to all phenomena (4-dimensional understanding). In holistic mathematical terms these are real and imaginary with respect to each other (both having positive and negative directions).

In psychological terms this would now entail substantial integration of both cognitive and affective aspects of experience.
In corresponding physical terms it would entail the true marriage - without reductionism - of specific phenomena with dimensions (combining the interaction of both personal and impersonal aspects of phenomena).

The final task (from the purely contemplative view) is to then simultaneously combine both conscious and unconscious in a refined flexible manner (without secondary rigidity arising). This relates directly to volitional intent which serves in turn as the primary basis for continued integration of both cognitive and affective aspects (8-dimensional understanding). In mathematical terms this would combine the 4 additional complex roots of unity with the 4 already attained).

In psychological terms it means that the balance as between conscious and unconscious (in experience) is now so equal (i.e. where real and imaginary parts are of same magnitude) that phenomena no longer appear to arise. This coincides with experience of spiritual emptiness (i.e. null lines). So here the four "spiritual forces" (in the external and internal manifestations of immanence and transcendence respectively) are unified in the one awareness.

In corresponding physical terms, it means that the four physical forces (where wave and particle aspects remain equal) are also unified as the one superforce (existing in the present moment as mere potential for existence).

Finally, as we have seen both physical and psychological understanding fully coincide here in the same contemplative experience in the continuous present moment (as both the Alpha and Omega of all reality).

Of course paradoxically this Holistic Theory - or rather Experience - of Everything is equally an Analytic Theory of Nothing (in that tells us nothing specifically about reality).

So I would now see this purely contemplative stage as but a stepping tone to more advanced radial engagement with reality.

It might seem initially puzzling why this should be in fact the case! I would use the analogy of the lighting fire to illustrate. Pure contemplation is like a fire - say of wood - that is set alight (without an attempt to replenish its material base). So eventually this fire , having reached its zenith blazing state, is destined to slowly die out. In like manner the state of pure contemplation (without active phenomenal involvement) is not possible to sustain.

However if we keep adding fuel appropriately to the fire, not alone can its blazing state be maintained but its very size and intensity can be increased. Here at any given stage we will have a blazing fire that is consistent with an increasing amount of material that has not yet been fully lit.

Likewise in the radial life as one becomes more active in a sustainable manner, not alone does this entail an increasing level of phenomenal experience (not yet fully transformed in spirit) but equally a more intense and more broadly based spiritual contemplative awareness.

So in the end radial activity is not only necessary in order to transform "the world" (as opposed to the self) but equally necessary to properly sustain and enhance true contemplative experience (of spiritual nothingness).

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