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Anthroposophy

Seller Inventory ZZN. Language: English. Brand new Book. Taking the numerous statements and references by Rudolf Steiner as his starting point, Marti develops our understanding of the etheric world in various fields - from the theory of knowledge to the natural world, through to music, the realm of colour, eurythmy and medicine.

In doing so, he proposes exciting bridges from the ancient and medieval worldview to the present and future of natural and spiritual science. Beginning with the sense qualities of the visible world, he studies the nature of sense perception, the origin of morphogenic forces and their phenomenology. In three key sections he examines the formative forces of shape or form including the growth movements in plants and how they relate to eurythmy and the forces of colour ; the formative forces of life the planetary origin of the morphogenic forces of life and the seven life processes and their relation to rhythm; and the formative forces of substance the zodiac and the planets and the formative forces of metals.

In this concluding volume of his seminal work, Marti also offers pertinent comments on the nature of potentization in medicine.


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Seller Inventory AAZ Never used!. Seller Inventory Brand New!. Book Description Condition: New. Seller Inventory n. Ernst Marti. Publisher: Temple Lodge Publishing , This specific ISBN edition is currently not available. Hence the neologism Quadontology - the study logos of the fourfold quad nature of being ontos to describe this particular mapping out of Reality.

Note that this is like the rest of this essay not intended as any sort of dogmatic truth, but simply as a working hypothesis. The four hierarchies or ontoclines I propose here are:. Each of these ontoclines correspond in a generic way these things should never be taken dogmatically and turned into procrustean nonsense to one of the primary fields of human endeavour:.

The Levels of Selfhood corresponds to the Spiritual Path ; not literalist or exoteric religion, but yoga, sadhana, and esoteric mystical religion; the essense of self-transformation, and the nature of the knowing Self especially as elaborated in Eastern Philosophy. The science that deals with this can be called Noetics or when consiodering the dynamics of this Monadology The "Vertical" Axis or Planes of Existence corresponds to Esotericism and Occultism with their understanding of the nature of gross and subtle realities, and the ascent of consciousness through levels of existence and exoteric religion to some degree, although here there is a lot of false understanding due to literalism The "Horizontal" Inner-Outer Axis corresponds to Psychology and Mysticism which addresses the depths of the being, and also on a more superficial level to the Arts and the Social Sciences in part with its dicotomy of Mythos and Logos, Imagination and Reason, and to depth and transpersonal psychology.

The term "Endopsychology" is here proposed to distinguish this more "inward" psychology from conventional psychology The "Concentric" Universal-Individual Axis corresponds, on the physical level, to Science especially the systems sciences and natural and applied sciences, also the social sciences in part. On the supraphysical it becomes the domain of esotericism, but the basic principles of interaction, ecology, system dymnamics, chaos theory, and so on. The overall reality is the esoteric science of Cosmecology , which includes the experiential approach of Astrognosis.

One can even create a metaphorical table of correspondences , as follows:. It is important of course not to interpret this too literally; otherwise one becomes trapped by dogmatic thoughtforms. And of course, each of these fields of study can also be applied to the other hierarchies or parameters, which is why it is misleading to only assume a one on one equivalence. In the century the philosopher Gottfried Leibniz came up with a metaphysical theory called Monadology after his book of the same name - there are a number of copies on-line: e.

These are eternal, individual, mental or spiritual atoms so to speak. There is no such thing as physical space or external objects; rather, each monad experiences the world from its own point of view, and the totality of all those experiences is the universe. However the monads are unable to interact with each other para. A monadology with similarities to that of Leibniz was independently developed by Ken Wilber, who of course calls his monads holons. For Wilber holons likewise are the only things that exist, are teleological, conscious, and so on.

However unlike Leibnitz's monads, Wilber's holons do have "windows" in that they interact with other holons, and they are not "simple" because each holon consists of holons beneath it, and so on to infinity. And wheras Leibniz solves the problem of the interaction of mind and matter that bedevils Descartes' system, Wilber seems to take a step backwards by intrenching the Cartesian duality of of mind and body interiors and exteriors in his four-quadrant holons.

We begin with the monistic understanding that all that exists is the Absolute Reality , which is infinite, eternal, without boundaries see this page for a philosophical thesis on this still needs some work. According to Kashmir Shaivism, this Absolute contemplates or simply reflects upon, or experiences itself, thus resulting in the thought "I am This" and creating the original duality of Absolute "I" and its power of creation "this , and hence all other polarities and dualities.

The Etheric: Broadening Science through Anthroposophy 2 (The World of Formative Forces)

Everything that exists is a "self" or Aspect or reflection of the Absolute, and there is nothing that is not-Absolute and hence not-Self, then the not-Self includes all other selves apart from one's own Self. Because they are not one's own Self but other selves , they are experienced as "Without" Teilhard or "exteriors" Wilber - the right half of his diagram rather than the "Within" or interior or subjectivity. This can be represented as follows:. This gives us the " participative paradigm " defined by John Heron Heron and previously referred to.

This is the opposite of the depersonalisation and objectification of things that one finds in physicalist-materialist, naive postmodernist relativist, and exoteric religious literalist worldviews. Levels of Selfhood or the self-not-self axis constitutes a distinct ontological parameter, defined by subjectivity and the activity of consciousness noesis-noemata.

It is a central theme in Eastern Philosophy and Phenomenology. Consciousness is here distinguished from Mind and Psyche. Because of a lack of precision in understanding the various aspects and ontological axii, the self-not-self axis is very often usually confused or combined with either or both the "horizontal" inner-outer psychological series psychology , or the physical-spiritual "vertical" series occultism and theosophy.

This confusion arises because the conventional current western religious and philosophical position involves a choice between Materialism including variants such as Judeo-Christian resurrectionism - as they are unable to conceive of a soul apart from the body and some sort of Cartesian, spiritualist, or natural-supernatural religious dualism.

But these materialistic, holistic, or dualistic interpretations ignore all the manifold aspects and dimensions that human consciousness includes. This latter includes both mind and matter; in other words, thoughts are just as much non-self as the physical body. This simple yet profound observation can be confirmed or proved by any decent meditation practice. Thoughts are distinctly experienced as something different from the core-awareness, the "I" or "knower" or "witness" or Self or "non-Self" - i. The study of consciousness is also considered in Husserlian phenomenology , where the static cartesian subject-object is replaced by the more dynamic polarity of noesis-noemata.

In the following ontology, both eastern and phenomenological perspectives are integrated. If noetics shows how enties interact with each other, emanation shows how these entities come about in the first place. I argue for the of the Emanation hypothesis on two grounds: firstly it is a central element in much of the " perennial philosophy " and secondly it provides the only explanation for how things came to be that is not nonsensical craetio ex hihilo or reductionist. Assuming then taht emanation is a fact much as it contradicts the current physicalist consensus paradigm of the secular West , a number of specific ontological laws or principles would seem to follow.

These are listed as follows:. In no way should the above be considered a definitive statement or final explanation. These principles are suggested soley to encourage further thought and debate. We have a long way to go before a truely axiomatic integral theory of everything can be formulated. Essay on Principles of Emanation The emanationist worldview. The "Vertical" Axis consists of a hierarchy of Planes or Octaves of Existence , an ontological gradation, according to which the Cosmos can be divided "vertically" into a number of worlds or states or gradations of being.

This is the conventional " great chain of being " which - while rejected by the contemporary western physicalist consensus reality - forms the basis of most esoteric cosmologies , from Neoplatonism to the present day. But the concept of a vertical cosmology goes even beyond that, in the universal theme of the vertical world-axis, a cosmic mountain or tree or pole, is a common theme, which is found in Siberian Shamanism, Nordic paganism, and Traditional Hindu and Buddhist cosmography Mt Meru , as well as in sacred architecture such as the Buddhist stupa.

Again, we find the theme, in Tantric iconography and subtle physiology, of the seven chakras , as an ascending series of states of consciousness. With the occult revolution of the 19th Century, the concept of Seven "Planes" of existence was codified by a H. Following Blavatsky, Aurobindo, and other esoteric teachers, the term "Plane" originally derived from Proclus or "Universe" is here used to designate each of these "vertical" divisions of reality, although this is used interchangably with "reality" and "octave" popularised in this context by Gurdjieff Ouspensky pp.

Yet for all this, the concept of chakras remains today the archetypal example of the "vertical" ontocline in the minds of most people, because very few, even in the world of transpersonal psychology, integral studies and alternative academia, are aware of or familar with occult cosmologies as such.

But because "chakras" have been popularised by the New Age movement, and there is an abundance of books on the subject, mostly of a practical exercise manual type, whilst occult cosmology is known to only to those few who study these subjects in greater depth. As an "orientating generalisation" Wilber we can say that the various esoteric teachings all describing the same realities, although in different terms and from a different standpoint Kabbalah for example is theological, Late Neoplatonism and Theosophy are both intellectual and to some degree abstract, and Sri Aurobindo is yogic and practical.

This ontological series is proposed to designate the primary hypostases of the vertical gradation. I have mostly followed, but in no way simply restricted myself to, the teachings of Sri Aurobindo. Because most people obviously are more familar with the physical reality, I begin there and progress up. Note that each of these "planes" - actually octaves or harmonics might be a better term, because "planes" implies a sort of material concept that is inapplicable here - can not only be divided into innumerable subplanes, but also a near infite number of fractal divisions and subharmonics.

Physical : The familiar universe of Form and Matter and energy, physical and mundane consciousness, and embodied existence as well as the more subtle blueprints that reside in the etheric or formative regions. Western knowledge and the physical mind pertain only to the lower or mundane level of the physical , and the "outer aspect of the outer being" of that "dense physical" at that. In this thin slice of reality, all the vast ramifications of modern secular knowledge and the fruits of the physical intellect may be found. Of course, because each Plane or Octave can be subdivided, fractally, into subplanes and subsubplanes as illustrated in the esoterics of Kabbalah, Theon, and Blavatsky, and the psychology of Gurdjieff and Sri Aurobindo , one can still classify modern knowledge esoterically; in fact this would be a similar but, to my mind superior, system to the Four Quadrants of Wilber, and the vMEMES neo- Spiral Dynamics of Wilber and Beck.

The etheric and formative regions meanwhile correspond to paraphysics, alternative healing modalities, auras and the etheric or subtle bodies , orgone energy, Earth energies, Anthroposophy , and other phenomena on the fringes of science, or considered quackery because they don't fit within the secular-reductionistic paradigm that recognises only the material-physical. The following diagram represents a more fine-scale analysis of the Physical, looking at occult realities that are near to the physical, as well as subdivisions of the physical reality itself.

Just as stratiography matches up rock strata from all over the world on the basis of similiar geological and mineral composition, fossils, magnetostratigraphy, radiometric dating, and so on, in the same way we can correlate different occult teachings, looking for similarities in sequences, descriptions, type of experiences, and so on. And as always, these realities should not be thought of as spatial planes, but rather as octaves or resonances repeating fundamental archetypal patterns of conscisousness, modified according to the degree of density or involution.

The reasons for the correlations are too detailed to go into here, and will have to be considered separately. Briefly now reviewing the above strata of consciousness this time from the non-physical to the dense material :. The Spiritual Physical Reality represents a higher octave of the physical. This is referred to by Steiner in great detail, under terms like "Devachen" Steiner and "Spiritland" Steiner It also includes the higher three of Barbara Brennan's human energy fields Brennan , and Rupert Sheldrake's morphogenetic fields.

The Astral Physical Reality is often confused with the larger astral universe, but is a more restricted octave of it, the astral in the physical.

Preface to the English Edition (Arthur G. Zajonc) v

Once again we find see the above table various correspondences in different occult teachings. The Physical Consciousness represents the various aspects of the physical proper. Again we find here various subtle bodies taking Brennan as a guide in this matter. This is like the objective physical, but larger and more fluid, more multifaceted.

The above three realities or octaves would seem to be waht are referred to by Sri Aurobindo as the "Subtle Physical" ref. In esoteric Islam this is the Imaginal Realm , the Barzakh or the Intermediate World, in which "bodies are spiritualitised and spirits corporalised". Physical, Chthonic, and Hylic It is also suggested that what most occult teachings call the "physical" is not a level beneath the "etheric", but rather the "outer" aspect or perspective of it, incorporating also the outer perspective of the chthonic and hylic. And while occult and esoteric philosophies often explore those realities above the ordinary physical consciousness, they very rarely consider the levels below the ordinary physical.

Exceptions are the Mother's yoga of the transformation of the body Mother's Agenda , Timothy Leary's psychedelic psychocosmology Leary , Kenneth Grant's Maatian occultism, and although this isn't esotericism depth psychology. However traditional mythocosmologies shamanic, buddhist, etc all speak of levels of existence below the physical world as well as above. But this insight was lost in the western wisdom traditions due to Platonic dualism and Gnostic world-negating spirituality which emphasised only ascent and not descent.

This includes the Astral plane, and above that the Angelic Universes Sri Aurobindo uses the term "Vital", but this is confusing as it can also be applied to the subtle etheric.

Many psychic experiences, revelations, religious experiences, and so on, come from here. When we take into account all the fractal and dynamic combinations of the various sub- sub- etc planes and vertical gradautions, and the other three ontological axii we find this is a truely vast region, far more diverse than physical reality. This is the realm of study of occultism and esotericism. The esoterics give explanations that it can be suggested are either correct or, if false in a literal sense, are at least symbolically true. Theosophy , Shamanism, Hermeticism , and other teachings all present either the theory or the practice of interacting with these realities.

Others, like mediumistic spiritualism, are not recommended because they do not provide safeguards or correct understanding see critiques by Blavatsky. Others again, like exoteric religions, give only distorted or fundamentalist understandings. The following diagram represents a more fine-scale comparison of the Astral Reality. It is suggested that popular concepts like "the Astral Plane" and earlier analyses like Blavatsky's "kama-rupa" only pertain to the lowest subzone, the one closest the physical. The higher regions represent worlds of light and darkness, and eventually higher heavens, as described in mythologies and religions.

This is the region from which rational and rational-intuitive thought and intellect derive. One might postulate here spiritual archetypes which eventually manifest in the Physical universe. This is the macrocosmic equivalemnt of the indidvidual mind or intellect not the emotions, desires, and passions, these pertain to the psychic reality. Because this region is more remote than the everyday consciousness, it is less often acessed or understood. In spiritualist and New Age teachings this seems to be considered a higher visionary region of light find refs?

In the Life Divine Sri Aurobindo says that in its own sphere Mind is still an instrument of truth, it is only when it becomes a vehicle for falsehood and ignorance. So once we rise beyond even the pure conceptual mind we arrive at the region of archetypal or Higher Angelic hierarchies. This universe can be considered a realm of Integral spiritual intuition, the higher mind that can comprehend things intuitively, derive from here.

The description that Sri Aurobindo gives of the Higher Mind pertains to the Higher Mind-ised embodied consciousness, the Higher Mind in itself woulfd be a region of almost inconceivable to the limited physical consciousness light and knowledge. Visionary references to higher spiritualk regions and angelogical hierarchies would pertain to this hypostasis. We should see this as the region or enlightened state of Spiritual Illumination, and hierarchies of Light.

This universe also corresponds to the Sahasrara. It would seem still using Sri Aurobindo as a guide here, although equivalences can be had in Theosophy, Sant Mat, and the cosmology of Max Theon that Spiritual Illumination derives from the even more subblime Divine-Spiritual World of emanated hierarchies - further Gods and Archangels; this is experienced as a great Enlightenment, and those who have attained this state are regarded as great saints or avatars.

Here is where the One Light of the Logos or Transcendent Nous becomes a prism of many radiances, archetypes, gods, sefirot, or lights, which in turn supervise the creation below. This is a region of profound cosmic and esoteric mysteries, in which there is no distinction between oneself and the cosmos [Sri Aurobindo]. This particular map of reality provides a good starting point for formulating an integral classification of all possible states of consciousness, although it needs to be integrated with the other three parameters and the representation of hypostases of the Absolute for this to be so.

For one thing this "Vertical" ontocline is fractal in nature, so taht each division includes innumerable subdivisions; for another it can just as easily and perhaps more profoundly be shown in the form of a branching tree of possibilities. Then there is the problem, as always in metaphysics of the "patchiness" of the overall map in different esoteric teachings, with some emphasising one reality and ignoring others, and other systems taking a different approach.

It is suggested here that, in addition to their existence as worlds, universes, and phenomena in their own right, these various planes, octaves, and resonances exert occult influences on physical evolution ; and that emergent physical evolution involves the embodiment and physicalisation of successive resonances or ocatves from the "vertical" ontocline.

Often also one finds in esoteric and New Age literature and teachings that this "vertical" scale is confused with the inner-outer series e. Alice Bailey diagrams. Just as - with the Age of Enlightenment and birth of Western science - mythopoeisis and esotericism had to be distinguished from natural philosophy to get a true scientific understanding and for that matter a true occult understanding, although this latter has lagged uptil now , so the various intertwined parameters of consciousness and reality have to be teased apart, in order to formulate a universal map of reality.

The "Horizontal" Inner-Outer Axis is not so much a hierarchy as a "polarity" is the familar dichotomy of subject-object, inner-outer, mind-matter, conscious-unconscious, yin-yang. This has been described in detail by Stan Gooch in his book Total Man. The table is shown below:. Also pertaining to this parameter is Sri Aurobindo's integral psychology , which incorporates a trichtomy of innermost, inner , and outer being sometimes a fourth category, outermost, is mentioned [ref xxxx] presents a more esoteric perspective than that of Gooch.

So does Chabad Kabbalah , according to which each sefirah has two aspects: Pnimiyut , Inwardness, innermost point, essence or core, the Divine Light, Chitzoniyut , outwardness, externality, the lowest point Schochet, pp. Depth Psychology and to a lesser extent Transpersonal Psychology represent other exploration of the Inner-Outer polarity. No one has studied this area better than Carl Jung. The following right represents a diagramatic representation of the Jungian system.

Here we have the outer and the inner world, the latter consisting of progressively deeper layers of the unconscious. The collective unconscious - the deepest level of all - represents a whole world in itself. In another diagram presented in a lecture Jung has even more layers. The Mandukya Upanishad , which was the foundation for all later Indian Hindu and to a lesser extent Tantric Buddhist psychology, speaks of the Self having four "feet" or states of consciousness. Waking and Dreaming are self explanatory, but Dreamless Sleep here refers to a very deep level of consciousness in which the awareness is near but not quite at the Absolute.

In Shankara 's Advaita Vedanta and all subsequent thought, including all current gurus and pop gurus, and the New Age movement in general, along with integral thinkers like Ken Wilber ref link , the first three states of the Mandukya are matched with the five self levels of the Taittiriya Upanishad , which have now been downgraded to "koshas" or sheaths. The pranic, manasic, and vijnanic koshas are identified with dreaming and the subtle body, and by implication with psychic experience.

In this way they confuse the "horizontal" inner-outer with the "vertical" physical-spiritual ontocline. Only Sri Aurobindo presents a different, original, interpretation on the Taittiriya, and, for that matter, distinguishes these two parameters in his own integral psychology. A very different, much more empirical-experiential approach, is taken by Buddhist and Patanjalian maps of meditative states.

Here we have a distinction between form and formless dhyana or samadhi. A further development is found in Yogachara Buddhism, with the concept of an Alaya-Vijnana or "Storehouse Consciousness" that has intriguing similarities with the Jungian Collective Unconscious. This collective or universal consciousness is the source of the individual Manas and Mano-vijnana consciousness, which correspond more to the Ego conscious of western psychology not the "ego" of pop-guru-ist teachings.

Taking into account then the various references and teachings mentioned above, the following is a suggested series of hypostases of being from Inner to Outer:. Although it seems like there is a progression from light to dark, spirit to matter, positiove to negative, etc etc, with the former being closest to Godhead or Absolute, the various esoteric monistic teachings are unanimous in asserting that opposite polarities or dualities emerge from an original unity in Lurianic Kabbalah Hesed and Gevurah from the En Sof or Keter, in Tantra Shiva and Shakti from the Supreme principle Parasamvit, Paramashiva, etc , in Taoism yin and yang from the original Tao.

This can be shown as follows. The Co-action Compass is a universally applicable cybernetic diagram presented by Edward Haskell and his associates, which shows the interactions between any two entities or elements of the same entity. Using a standard mandala as a cosmological "map" means a "static" timeless, or cyclic like the famous " Wheel of Rebirth " diagram. But we also need something that can convey process and evolution as well. Hence the "Co-action Compass", a cybernetic feedback diagram that forms the basis of the Unified Science paradigm presented by Edward Haskell and his associates.

This diagram and Unified Science in general is based on the premise that with any two interacting factors, one will have a controlling role this is represented by the y axis, and can be considered "yang" and the other will be the "work component" the x axis, corresponding to yin.

These two elements can interact in a way that benefits , harms , or is neutral to, one , both , or neither. The result is a matrix of 9 possible interactions, which are represented graphically as the co-action compass. The following diagram shows how these 9 possible relationships determine the 9 fundamental states of the co-action compass:. The following diagram shows how even the co-action between the opposite poles of only one of the above axii can produce a whole range of situations. Looking at the The Co-action Compass, it seems that the fundamental principle is not Y or X, but the relation between the two.

So we have again a participative paradigm, in which the interaction of Governor Y and Work Component X determines the outcome of the joint entity that the two comprise. So the fundamental unit is not a spiritual atom or a holon, but rather the interaction between two or more entities beings, systems, whatever. The result of this "Tao of Physics"esque "dance of Shiva" type reasoning is that fundamentally everything that exists are a network of bootstrapped interactions of other interactions which in turn consist of other interactions like the dance of virtual particles.

Hence we have a "monadology" in which the monads are not entities but "processes". Being in the sense of a noun that is also a verb. The Universal-Individual , or Universal-Atomistic Parameter is the easiest to understand, because it is the only hierarchy that Western secular consensus reality accepts. Atoms are made of subatomic particles, molocules of atoms, biological cells of molocules, and so on, upto the entire cosmos as a whole.

Each higher level embraces and includes and serves as the environment or ecology of the lower, and each lower level is a subunit or subsystem or component of the one above it. This whole concept was nicely formalised at a biological and systems science level by Arthur Koestler, in his book Janus, a Summing Up. Each entity at each hierarchical level, each " holon " as Koestler termed them, is both a whole of the parts or entities of the level below, and a part of the whole above. More on this in the ontodynamics section. For now, this is one of the four hierarchies or dimensions or parameters of Being, the parameter of expanse or scale, or Universal-Atomistic.

The following then is a suggested list of major scales of being:. As with the four hierarchies in general, each of these holarchic levels might be said to be the sphere of analysis or understanding of one or another field of study or experience. So, just looking at things purely on the outer physical level we'll examine the other metaphysical axii shortly , the Universal might be said to correspond to the laws of physics, chemistry, and mathematics, the Cosmic to astrophysics and astronomy, the Environmental to ecology, planetology, sociology, etc, the Individual to biology, psychology, and so on.

Once again, these are only very crude generalisations, and should not be compiled into lists of rigid tables. Moroever, there are subjects like Astrology, which are discredited by both mainstream science and fundamentalist Christianity, but which are empirically valid on the Cosmic and Environmental scales , sometimes astonishingly so as someone who follows a scientific methodology I have been forced to accept the validity of astrology, despite my original scepticism.

This represents the Universal-Individual Axis on the Physical level. On the Psychic level it would be not science but esotericism and occultism that teaches these levels. But this is jumping ahead to the vertical axis ; we will defer discussion regarding this a little first. Ultimately, each end of the holarchy represents a particular polarity or aspect of the Absolute, and both the Universal and the "Paramanu" are united in the Transcendent, as shown below in the "quantitative scale":. These divisions seem - and are - pretty arbitary. And since an Individual may be a Part of a larger totality, isn't the distinction between these two superfluous?

Wouldn't it be better to say atom - molocule - cell - tissue - organism - ecosystem - etc? My reply is that what is important is not the details here, but the dynamic. A "cosmic" entity would function manifest, be conscious, whatever It would have a "distributed" rather than a "localised" existence. And even if and though a part of a larger whole, an individual entity would be an autonomous unit. So a person is an individual entity, a society is a distributed or collective entity.

Or an ant is an individual entity, while the hive is a distributed or collective consciousness. The parts of an individual, on the other hand, are not autonomous. If you take a cell from your body, it won't survive on its own. Whereas a bacterium or a protozoan is an individual entity. Furthermore to have a spectrum like cell-organism, or individual-society, is anthropocentric, because what about worlds and regions of interstellar space. And obviously what is being discussed here is not simply and usually not even size, but complexity, organisation, and inclusiveness.

Size in the sense of physical dimensions of length, width, and breadth, are qualities of the dense physical subplane of the vertical axis or ontocline, which is considered later in this essay. The review of the above four gradations or polarities of being may imply that in order to explain everything, a four dimensional cartesian grid would be required. So for example a physical object might be considered as from "least" to "most" ontologically significant :. But while this may work in some instances, it may not in all.

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Rather it supports the outer being. In Kabbalah, in Samkhya and Kashmir Shaivism, in Procline neoplatonism, and in Gnosticism, we find a sort of tree -like phylogeny of being, in which emanation from the original Godhead or Absolute branches out into a number of channels or worlds, aeons, tattwas, or sefirot, which then converge or alternatively further multiply. Sometimes there is a final convergence to represent the physical or material world e. Malkhut in Kabbalah as the "furthest point" from the Absolute. But this sort of dualism is probably too simplistic, especially since many more esoteric teachings speak about the Absolute or Godhead being beyond and giving rise to all polarities, dualities and opposites, all of which are reconciled and transcendend in the Source.

It may well be although this is speculation that the original polarity or divergence or Coming Into Being by which the One becomes Many is in the form of that most universal of glyphs and diagrams , the mandala. The image on the left is a typical Buddhist mandala. We have the four quarters, representing the four primary archetypes, four deities with the fifth in the center , four elements , four Jungian ego-functions , four worlds , four colours, whatever.

And you have a series of layers, leading to and focussing on the center. When meditating upon the mandala, the consciousness is guided through the various layers or rings from the periphery representing the outer consciousness to the center representing the Buddha Mind at the core of one's being shown by whatever deity the mandala addresses or embodies, in Buddhism all deities are aspects of the void shunya or Absolute Reality. In a traditional mandala there are four such variables one for each quarter or quadrant plus a fifth as the Source otr Origin in the center.

Alternatively, these can be seen as a doubled duality as in the " bigrams " of the yin yang series of lines in the I Ching. The dynamic mandala applies the interrelationships between any two of these parameters or variables, or any two points on the same axis. One of these points or variables or modes will be "yang" and one will be "yin", because in any manifestation there is always a polarity in the Absolute itself , this polarity - Yin and Yang Chinese philosophy , Shiva and Shakti Tantra , Hesed and Gevurah Kabbalah , whatever term one may wish to give to it - is considered latent and unmanifest , and indeed it is this polartity or difference in potential that not only causes but is manifestation.

The following is a suggestion of the polarity of the four parameters of existence which - iof each is derived from an archetype or godhead, would fit nicely with the four points of the mandala:. It is important to understand that neither of these is more important than the other; both are complementary and necessary polarities of manifestation. This is not a moral cosmology of "good" and "evil". Each axis or parameter consitutes a distinct spectrum of consciousness or " chain of being ".

So the "vertical parameter" from physical matter to noetic planes consists of many subplanes. Moreover each of these gradations is not a simple spectrum or series, but rather a fractal with numerous aspects and ramifications, each of which has a "yin" and a "yang" polarity. So matter is yin, spirit is yang; cosmic or universal is yin, individual is yang. More on trhese parameters here. In fact it goes back before Descartes hismelf, all the way to Pythagoras, who spoke of the transmigration of souls an idea he may have gotten from Brahmanism.

From Pythagoras, dusalism was adopted by Plato, and from Plato it made its way - always modified but still with the same basic dichotomy, to Gnosticism and Christianity especially Catholicism, literalist Christianity e. Protestantism denies the concept of a soul apart from the body , and thence to Descartes.

Whilst philosophers like Spinoza and Liebnitz came up with creative attempts around the mind-body dualism, many of Descartes's later successors simply dropped the concept of spirit or mind altogether, and hence philosophical materialism and naive physicalism was born. With the rise of logical positivism and analytical p[hilsoophy, the fall of metaphysics, and the inability of rational-objectivist thought to solve the mind-body conundrum, Cartesian dualism fell totally out of favour in mainstream academia.

The quadontological approach to Cartesian dualism is rather different. This is shown on the left. Quadontology this present essay argues that there is not a simple duality but rather four distinct polarities or gradations ontoclines of being, each witha "yin" matter" so to speak and a "yang" "spirit" polarity.

The term "Altered" is a descriptive term, with no connotations of being "better" or "worse. Traditionally, Phenomenology is a branch of philosophy "that takes intuitive experience of phenomena what presents itself to us in conscious experience as its starting point and tries to extract the essential features of experiences and the essence of what we experience" Wikipedia. Husserl replaced the dualism of subject and object with the act of consciousness n.

Coming from a western perspective, Husserl saw noesis in terms of the activity of everyday consciousness believing, willing, loving, etc. However, Steve Odin Odin has pointed out some interesting parallels with Hua-Yen Buddhism, in which the noetic or act of consciousness pole is related to prajna, and noematic or content of consciousness is the polarity of figure-ground, form and emptiness see e. Another eastern development, in this case a merger with Advaita Vedanta, was formulated by Moshe Kroy; there is a good presentation of this in Wilber , although this is not part of the "official position regarding Phenomenology.

My own take on phenomenology is even less official. As defined here, Phenomenological Empiricism the double barrelled name is to distinguish it from Husserlian-Heidegger-etc phenomenology is the inquiry into the nature of things by taking all experiences as valid and worthy of study. This was also Jung's approach, when he followed through his patients experiences and fantasies and came upon the Collective Unconscious.

And Moshe Kroy used phenomenology to study psychic phenomenon, as he considered empirical science and orthodox Rhinian parapsychology was totally unsuitable to this task. Indeed, we find that paraspychology is a good example of "the paradigm revolution that failed" I remember reading an article of this name about 25 years ago, but have not been able to locate it using Google; maybe I have the title wrong , after interest and promising results it is no longer considered of any value by the acdemic community.

Instead of a statistical, objectivist-scientific-physicalist approach, a phenomenological-empirical approach can take experiences and states of consciousness as the objects of study. These are authentic items of experience even if the theory or dogma they depend on is obviously wrong. The belief is wrong since all evidence points to a much older universe , but the experience is valid. So, every experience, every item and element of any one's field of consciousness - be it a thought or emotion, dream, vision, hallucination, whatever - is worthy of consideration and study in itself.

And as Charles T Tart points out Tart , Tart a , altered states of consciousness are not necessarily better or worse than the familar baseline waking consciousness. So we have a sort of "democracy" of experiences, all are of equal validity even if theories and dogmas based on them are not. By talking about experiences in this way, we are still looking at things from a somewhat solipsistic and "head"-orientated level. This needs to be complemented by a participative methodology, in which there is, as John Heron Heron puts it:.

This enables a development of a Husserlian style phenomenology, in which every "noema" is itself a "noesis", and vice-versa. The mind-matter, subject-object, self-other cartesian dualism dissappears and is replaced by a monadology of interacting and interrelated consciousnesses. Metaphysics literally "after not "beyond" physics", pertaining to the arrangement of Aristotle's writings is an often amorphous and misunderstood term that is used in various popular contextes to mean pertaining to non-physical or supra-physical reality. But in terms of Western Philosophy , Metaphysics deals with thorny questions like the relationship between mind or spirit and body the "mind-body problem" , the problem of free will and determinism, the nature of God Theology and of the World Cosmology , the nature of Being Ontology , and so on.

In other words, questions concerning the meaning of existence. Of course, academic philosophers, no longer being part of the original "Wisdom Tradition" of Pythagoras and Plato and Plotinus, cannot really answer these questions, because these questions cannot be answered, proved, or disproved, by rational physical or physicalist means alone. However they do come up with interesting and diverse intellectual arguments, and these can certainly be incorporated into a larger integral worldview.

It has also become trendy among academics of scientistic and post-modernist persuasion to debunk metaphysics, because it deals with things that cannot be "proved" by or to the Physical Mind. But, as already pointed out, so called rationalist physicalism itself rests on a number of unproved, irrational, and yes, metaphysical, assumptions Tart b.

The difference between the reductionistic anti-metaphysical , holistic-physicalist post-metaphysical - e. Wilberian , and esoteric-metaphysical positions can be illustrated by means of the following example:. A person reports experiencing transcendent states. The mystical experiences are associated with the same type of brain waves each time.

We thus have two items of data: the phenomenological report of the experience itself, and the scientific data of the accompanying neurological states. Form this there are three possible explanations. Metaphysics traditionally is divided into the fields of Ontology the study of being or existence as such , Theology the study of God or Gods or the Absolute Reality and questions about the divine reality and Universal science or the study of so-called first principles, which underlie all other inquiries.

Although esotericism and occultism are commonly referred to, or refer to themselves, as metaphysics, this is not strictly correct, because metaphysics is very much an intellectual, philosophical, theoretical discipline. This is not to deny there is some overlap, and most esoteric teachings do deal with at least some metaphysical issues. Moreover, because this section does indeed deal with Ontology and Theology, it could be defined as metaphysics, albeit a very esotericy and occultic sort of metaphysics, which would be most unlikely to be accepted within current academia but then, neither would most of this essay.

In formulating a new Metaphysical theory of Reality, there are a number of logical starting points. One can for example begin with the finite individual and explore from there, empirically, psychologically, phenomenologically, and logically, working upwards, downwards, inwards, and outwards. Or one can begin from the unitary Absolute Reality and proceed from that theological, metaphysical and ontological foundation to the world of multiplicity.

Bercause the latter serves as the foundation of the former, I have chosen to present the Absolute first. But to begin with the relative world see Quadontology would be just as appropriate. Traditionally, the study of the Absolute Reality or Godhead or Absolute Consciousness or Enlightenment in metaphysics falls under the rubric of Theology. However "Theology" refers more specifically to study of the God of a particular monotheistic religion Aristotle's more philosophical use of the term would probably be better but is not widely known.

And this does not apply to things like Enlightenment or Self-Realisation e. Therefore the word Paramology is here used to refer to the study of the nature of the Absolute Reality parame - which means the the Supreme reality in Sanskrit. Hopefully not too clumsy neologism. Of course, we can't really know conceptually and logically what the Absolute is, because the Absolute by its very nature transcends the mind and mental concepts; even though these mental concepts are themselves instruments of mystic teachings. The Reality Itself is beyond all concepts. But even though we can't understand conceptually, we can get some idea, in a Zen parable finger pointing at the moon sort of way.

It is suggested that there are three levels of Understanding what the Absolute Reality is. These are form the highest down "that" or "suchness", "The Absolute", and anthropomorphic "God". At the highest level , words and concepts are left behind, there is only the ineffable, "thatness" or "isness" or "suchness". It can't even be called "that" because that implies something rather than something else; it can't be called the Absolute because that excludes the relative. This is the via negatia of western Theology and mysticism, the "middle way" of Madyamka Buddhsim shunyata is not this and not its opposite , the paradox at the heart of the Zen koan.

Phenomenology: WTF? Time and Phenomenology explained!

And while words and concepts can imperfectly indicate or hint at It, they can never truely describe it. At the middle level episteme , words and concepts can be used to describe the Absolute Reality. And these descriptions are good as long as we don't confuse them for the Reality in Itself. Hhere we are in the realm of metaphysics and esotericism. Now, the various mystical and esoteric traditions of the world are apart from a few dualistic traditions like Samkhya and Gnosticism unanimous in affirming that behind and beyond, including but also transcending, these dualities and polarities, there is the Absolute Reality in Itself.

The description of the Absolute however differs, according to the religion or esoteric tecahing one consults. Others like Ramanuja incorporate elements of both, or, as Sri Aurobindo perceptively suggest, say the the Supreme is beyond limitations of both Personal and Impersonal. A further distinction is to refer to an Unmanifest Absolute on the one hand, and a Manifest or Noetic Absolute on the other. At the lower level of understanding doxa or mere opinion , the Reality in itself is completely lost and distorted by non-gnostic intellectual or religious philosophical, theological, or anthropomorphic and sectarian concepts of "God".

While these may be fine and even useful as allegory and metaphor, it should not be taken literally. To do so means one is caught up with thoughtforms , and mostly outdated or limited ones at that.

A New Integral Paradigm

This pertains to the "middle level" of understanding , since the higher obviously is beyond words and concepts The Absolute - the Absolute Reality. This term is used by Plotinus to describe the ultimate reality, which he also refers to as The One. Absolute Consciousness - the same as The Absolute Reality; it is suggested here that the Absolute Reality by its very nature must also be Conscious ness , but ina completely non-dual way. Likewise non-dual consciousness cannot be anything other than an aspect of the Absolute. Absolute Reality - all that is, the ultimate reality, the Absolute , the True nature of things, beyond the partial perspectives of "Godhead" and "Void" - more.

Aspect - as defined here, a partial but still totally valid element of a larger Totality. Avatar - an incarnation or descent of the Supreme in physical human or nonhuman form. Consciousness with a capital "C" , totally non-dual awareness, an attribute or aspect of Absolute Consciousness. Descent - the transformation of a lower hypostasis by a higher one. As used here, the Divine refers to any quasipersonal aspect or activity of the Supreme. Formless - lacking form or characteristics. May be either Impersonal or Quasipersonal , although, as explained in the Buddhist term shunyata , ultimately these terms are meaningless since the Absolute is beyond conceptiual characteristics.

Because of the ambiguity resulting from these three very different definitions, it is recommended that other terms be used for philsophical precison is required. God s - any of the cosmic or Archetypal Personalities of the Supreme. Godhead - a term for the higher aspect of the Divine , which includes but also transcends the Personal.

Immanent - pervading creation or the Kosmos. The opposite of transcendent although ultimately the distinction between transcendent and immanent are transcended in the Supreme. Impersonal - lacking characteristics or a Personality aspect, the Buddhist shunyata or Advaitin nirguna brahman. Logos - as defined here the intelligent activity of a higher hypostasis in or as the hypostasis immediately below it. The aspect of the Absolute Reality that possesses qualities or attributes such as Sachchidananda. See also The Supreme.

Noetic - of the nature of Mind or Consciousness, also, an aspect of the Noetic Absolute. Noetic Absolute - term used here as an alternative to Sri Aurobindo's "Supermind" the latter being somewhat ambiguous in English. The dynamic aspect of the Manifest Absolute. Equivalent to "the Logos" in Sufi and some other theologies. May also be equivalent to the term "God" in the broader sense. Personal - relating to the Individual, having characteristics or a Personality aspect in Vedanta - saguna , the opposite of formless , also the opposite of Impersonal.

Personality - the Personal aspect of a Cosmic or Divine being. Quasipersonal - having or taking on Personal aspects or attributes, but not limited or totally defined by them. May include elements of both Personal and Impersonal. In Indian philosophy, these are the qualities and attributes of the Absolute Reality. Shakti - a or any dynamic or manifesting aspect or activity of Absolute Reality , the Supreme , or the Divine.

Shunyata - variously translated as "void", "emptiness", or even "openness"; Buddhist term for that aspect of the Absolute Reality or the Divine that does not possess qualities, or it does these are not apparent to or accessable by the relative consciousness. The Supreme - term used by Sri Aurobindo to describe the ultimate reality.

As defined here, the Supreme refers to any quasipersonal aspect or activity of the Transcendent Manifest Absolute , and especially to the Noetic Absolute. The Supreme in manifestation or activity see shakti experienced in an immanent or personal way can be called the Divine. Thought Form - in this context, a human-created mental formation that is a collective response to the actrivity of a Personality. As to this personality aspect, it could be said that a thought form exists and can be created or plugged into - eg Mary, kwan Yin, the personality of God, The Supreme, the ongoing process of the creative aspect, or the void, or anything else.

Transcendent - totally beyond, or else descending into to transform, creation or the Kosmos. The opposite of immanent although ultimately the distinction between transcendent and immanent are transcended in the Supreme. Unmanifest Absolute - the aspect of the Absolute Reality that does not possesses qualities or attributes, and is transcendent in relation to the Kosmos. Note, this is not necessarily the same as Impersonal or Formless - more. Pythagoras and his followers adopted a numerological cosmology, according to which the monad was the first thing that came into existence.

The monad gave rise to the dyad, which in turn gave rise to numbers, and thence points, lines, surfaces, four elements, and finally the cosmos. A similar cosmology is found in the Tao te Ching, where we find that the Tao begat one, the one begat two, the two three, and the three the "ten thousand things". And in Kabbalah, beginning with and especicially in the Sefer Yetzirah , numerological speculations are central to elucidating the nature of the Divine reality. Here I use this sort of numerology progression in a purely allegorical or symbolic way to refer to the hypostases of the Absolute.

It should not be taken as a dogmatic fact, but rather can be used as a metaphor or if not suitable for that, discarded. The One is that same Absolute in which the two aspects which are actually one of Shiva and Shakti, I and This, Absolute Consciousness and Power of the Absolute Consciousness, are in a state of absolute unity and identity incidentally, Plotinus uses the term The One to designate the Absolute.

The Three here refers metaphorically to that same Polarised but Unitary Absolute iwhich is now actively manifest hence a third element, tending towards Creation as the Noetic Absolute. And the Four designates manifest reality, the Kosmos, and its four aspects as expressed in the four-fold ontology. The following pages present a more detailed comparative overview of the Absolute Reality in all its aspects. It is perhaps ultimately futile to try to "prove" this logically I have made an attempt with this philosophical thesis , although it needs revision , and ultimately one has to rely on immediate gnosis and spiritual intuition to appreciate these concepts.

A New Integral Paradigm

The physical mind left to itself, without being transformed from above, can only appreciate its own ideas and turn around and around with its own proofs and disproves. Intellectually, one cannot prove anything that pertains to the esoteric. Which is why I say that a truely integral paradigm has to be grounded on spiritual receptivity and gnosis. Buckminster Fuller famously said "God is a Verb".

And apparently the united church now teaches its ministers that god is a process. This all comes from A. Whitheead's Process Theology. Concerning the Supreme as the cosmos in conrtrast to the transcendent Absolute there is an unfolding, doing, aspect to it. Considering the transcendent we can say that "God" isn't a verb but an adjective pointing to the unknowable in Itsef - the Transcendent, the Supreme, The Absolute, the ineffable - rather like the Muslim 99 names of God.

According to the Sufis they represent the original archetypes. But the Activity of these adjectivities, archetypes, godheads, in the world, constitutes the Verb. And all of these interactions are ultimately nothing but the Absolute Reality "I" experiencing Itself "this". It is proposed that a truely integral Unified Map of Existence, which explains and as Ken Wilber would say honours all experiences, interpretations, perspectives, and aspects of Consciousness and the Cosmos, requires not one but four Parameters or States or gradations of consciousness and existence, each of which, it is suggested, has its own dynamic, or ontodynamic.

The term Ontodynamics has been independently coined by Stephen Harrison and myself. As I define it, it refers to the dynamic nature and interelations of being ontos , as opposed to a simple static formulation of koshas, planes, atoms, or whatever. Reality, rather than being static, is a constant process, a "play of consciousness" skt.

Beginning with point 1 of the Basic Premises , every datum of experience should be considered without bias, and point 6 , the more inclusive explanation is to be preferred, I have chosen what I feel to be the most inclusive explanation; something that can sympathetically explain every datum, without rejectiong any as "false". This is the hierarchical ontology theory of being , which has been proposed by a number of universalists, such as Huston Smith Smith and Ken Wilber Wilber , b , etc.

Note that I certainly am not saying that hierarchy is all that is. But we can't just say "everything is equal" either, because some things are not equal. So we begin with hierarchy, more specifically, a Hierarchy of Being note - it is fashionable nowadays in postmodernist academia to reject "hierarchy", along with "metaphysics". As Ken Wilber points out, even those who reject hierarchy still have their own hierarchical values Wilber , pp. However, when we look at various examples of the hierarchy or "spectrum" or " great chain " of being, we find there is a lot of disagreement regarding its component levels.

For example Kashmir Shaivism gives a very different spectrum of being to Theosophy or Kabbalah. Clearly, this explanation is not sufficient to incorporate all datums of experience. It might also be asked - hierarchy of what? The answer is Consciousness. This is a hierarchy of states of consciousness d-SoC in Charles T. Tart's notation , which is the same as saying it is a hierarchy of states of existence, or of being ontology , since it is suggested here that all these can be equated Kashmir Shaivism ref , and Moshe Kroy's Advaitin Phenomenology Wilber These can be termed axiis, or ontoclines or gradiants of being.

There may be more, but this seems to be the minimum required to explain things. Hence the neologism Quadontology - the study logos of the fourfold quad nature of being ontos to describe this particular mapping out of Reality. Note that this is like the rest of this essay not intended as any sort of dogmatic truth, but simply as a working hypothesis. The four hierarchies or ontoclines I propose here are:. Each of these ontoclines correspond in a generic way these things should never be taken dogmatically and turned into procrustean nonsense to one of the primary fields of human endeavour:.

The Levels of Selfhood corresponds to the Spiritual Path ; not literalist or exoteric religion, but yoga, sadhana, and esoteric mystical religion; the essense of self-transformation, and the nature of the knowing Self especially as elaborated in Eastern Philosophy. The science that deals with this can be called Noetics or when consiodering the dynamics of this Monadology The "Vertical" Axis or Planes of Existence corresponds to Esotericism and Occultism with their understanding of the nature of gross and subtle realities, and the ascent of consciousness through levels of existence and exoteric religion to some degree, although here there is a lot of false understanding due to literalism The "Horizontal" Inner-Outer Axis corresponds to Psychology and Mysticism which addresses the depths of the being, and also on a more superficial level to the Arts and the Social Sciences in part with its dicotomy of Mythos and Logos, Imagination and Reason, and to depth and transpersonal psychology.

The term "Endopsychology" is here proposed to distinguish this more "inward" psychology from conventional psychology The "Concentric" Universal-Individual Axis corresponds, on the physical level, to Science especially the systems sciences and natural and applied sciences, also the social sciences in part. On the supraphysical it becomes the domain of esotericism, but the basic principles of interaction, ecology, system dymnamics, chaos theory, and so on. The overall reality is the esoteric science of Cosmecology , which includes the experiential approach of Astrognosis. One can even create a metaphorical table of correspondences , as follows:.

It is important of course not to interpret this too literally; otherwise one becomes trapped by dogmatic thoughtforms. And of course, each of these fields of study can also be applied to the other hierarchies or parameters, which is why it is misleading to only assume a one on one equivalence. In the century the philosopher Gottfried Leibniz came up with a metaphysical theory called Monadology after his book of the same name - there are a number of copies on-line: e.

These are eternal, individual, mental or spiritual atoms so to speak. There is no such thing as physical space or external objects; rather, each monad experiences the world from its own point of view, and the totality of all those experiences is the universe. However the monads are unable to interact with each other para. A monadology with similarities to that of Leibniz was independently developed by Ken Wilber, who of course calls his monads holons. For Wilber holons likewise are the only things that exist, are teleological, conscious, and so on. However unlike Leibnitz's monads, Wilber's holons do have "windows" in that they interact with other holons, and they are not "simple" because each holon consists of holons beneath it, and so on to infinity.

And wheras Leibniz solves the problem of the interaction of mind and matter that bedevils Descartes' system, Wilber seems to take a step backwards by intrenching the Cartesian duality of of mind and body interiors and exteriors in his four-quadrant holons. We begin with the monistic understanding that all that exists is the Absolute Reality , which is infinite, eternal, without boundaries see this page for a philosophical thesis on this still needs some work.

According to Kashmir Shaivism, this Absolute contemplates or simply reflects upon, or experiences itself, thus resulting in the thought "I am This" and creating the original duality of Absolute "I" and its power of creation "this , and hence all other polarities and dualities. Everything that exists is a "self" or Aspect or reflection of the Absolute, and there is nothing that is not-Absolute and hence not-Self, then the not-Self includes all other selves apart from one's own Self.

Because they are not one's own Self but other selves , they are experienced as "Without" Teilhard or "exteriors" Wilber - the right half of his diagram rather than the "Within" or interior or subjectivity. This can be represented as follows:. This gives us the " participative paradigm " defined by John Heron Heron and previously referred to.

This is the opposite of the depersonalisation and objectification of things that one finds in physicalist-materialist, naive postmodernist relativist, and exoteric religious literalist worldviews. Levels of Selfhood or the self-not-self axis constitutes a distinct ontological parameter, defined by subjectivity and the activity of consciousness noesis-noemata. It is a central theme in Eastern Philosophy and Phenomenology. Consciousness is here distinguished from Mind and Psyche.

Because of a lack of precision in understanding the various aspects and ontological axii, the self-not-self axis is very often usually confused or combined with either or both the "horizontal" inner-outer psychological series psychology , or the physical-spiritual "vertical" series occultism and theosophy. This confusion arises because the conventional current western religious and philosophical position involves a choice between Materialism including variants such as Judeo-Christian resurrectionism - as they are unable to conceive of a soul apart from the body and some sort of Cartesian, spiritualist, or natural-supernatural religious dualism.

But these materialistic, holistic, or dualistic interpretations ignore all the manifold aspects and dimensions that human consciousness includes. This latter includes both mind and matter; in other words, thoughts are just as much non-self as the physical body. This simple yet profound observation can be confirmed or proved by any decent meditation practice. Thoughts are distinctly experienced as something different from the core-awareness, the "I" or "knower" or "witness" or Self or "non-Self" - i. The study of consciousness is also considered in Husserlian phenomenology , where the static cartesian subject-object is replaced by the more dynamic polarity of noesis-noemata.

In the following ontology, both eastern and phenomenological perspectives are integrated. If noetics shows how enties interact with each other, emanation shows how these entities come about in the first place. I argue for the of the Emanation hypothesis on two grounds: firstly it is a central element in much of the " perennial philosophy " and secondly it provides the only explanation for how things came to be that is not nonsensical craetio ex hihilo or reductionist.

Assuming then taht emanation is a fact much as it contradicts the current physicalist consensus paradigm of the secular West , a number of specific ontological laws or principles would seem to follow. These are listed as follows:. In no way should the above be considered a definitive statement or final explanation. These principles are suggested soley to encourage further thought and debate. We have a long way to go before a truely axiomatic integral theory of everything can be formulated. Essay on Principles of Emanation The emanationist worldview.

The "Vertical" Axis consists of a hierarchy of Planes or Octaves of Existence , an ontological gradation, according to which the Cosmos can be divided "vertically" into a number of worlds or states or gradations of being. This is the conventional " great chain of being " which - while rejected by the contemporary western physicalist consensus reality - forms the basis of most esoteric cosmologies , from Neoplatonism to the present day.

But the concept of a vertical cosmology goes even beyond that, in the universal theme of the vertical world-axis, a cosmic mountain or tree or pole, is a common theme, which is found in Siberian Shamanism, Nordic paganism, and Traditional Hindu and Buddhist cosmography Mt Meru , as well as in sacred architecture such as the Buddhist stupa.

Again, we find the theme, in Tantric iconography and subtle physiology, of the seven chakras , as an ascending series of states of consciousness. With the occult revolution of the 19th Century, the concept of Seven "Planes" of existence was codified by a H. Following Blavatsky, Aurobindo, and other esoteric teachers, the term "Plane" originally derived from Proclus or "Universe" is here used to designate each of these "vertical" divisions of reality, although this is used interchangably with "reality" and "octave" popularised in this context by Gurdjieff Ouspensky pp.

Yet for all this, the concept of chakras remains today the archetypal example of the "vertical" ontocline in the minds of most people, because very few, even in the world of transpersonal psychology, integral studies and alternative academia, are aware of or familar with occult cosmologies as such.

But because "chakras" have been popularised by the New Age movement, and there is an abundance of books on the subject, mostly of a practical exercise manual type, whilst occult cosmology is known to only to those few who study these subjects in greater depth. As an "orientating generalisation" Wilber we can say that the various esoteric teachings all describing the same realities, although in different terms and from a different standpoint Kabbalah for example is theological, Late Neoplatonism and Theosophy are both intellectual and to some degree abstract, and Sri Aurobindo is yogic and practical.

This ontological series is proposed to designate the primary hypostases of the vertical gradation. I have mostly followed, but in no way simply restricted myself to, the teachings of Sri Aurobindo. Because most people obviously are more familar with the physical reality, I begin there and progress up. Note that each of these "planes" - actually octaves or harmonics might be a better term, because "planes" implies a sort of material concept that is inapplicable here - can not only be divided into innumerable subplanes, but also a near infite number of fractal divisions and subharmonics.

Physical : The familiar universe of Form and Matter and energy, physical and mundane consciousness, and embodied existence as well as the more subtle blueprints that reside in the etheric or formative regions. Western knowledge and the physical mind pertain only to the lower or mundane level of the physical , and the "outer aspect of the outer being" of that "dense physical" at that. In this thin slice of reality, all the vast ramifications of modern secular knowledge and the fruits of the physical intellect may be found.

Of course, because each Plane or Octave can be subdivided, fractally, into subplanes and subsubplanes as illustrated in the esoterics of Kabbalah, Theon, and Blavatsky, and the psychology of Gurdjieff and Sri Aurobindo , one can still classify modern knowledge esoterically; in fact this would be a similar but, to my mind superior, system to the Four Quadrants of Wilber, and the vMEMES neo- Spiral Dynamics of Wilber and Beck. The etheric and formative regions meanwhile correspond to paraphysics, alternative healing modalities, auras and the etheric or subtle bodies , orgone energy, Earth energies, Anthroposophy , and other phenomena on the fringes of science, or considered quackery because they don't fit within the secular-reductionistic paradigm that recognises only the material-physical.

The following diagram represents a more fine-scale analysis of the Physical, looking at occult realities that are near to the physical, as well as subdivisions of the physical reality itself. Just as stratiography matches up rock strata from all over the world on the basis of similiar geological and mineral composition, fossils, magnetostratigraphy, radiometric dating, and so on, in the same way we can correlate different occult teachings, looking for similarities in sequences, descriptions, type of experiences, and so on.

And as always, these realities should not be thought of as spatial planes, but rather as octaves or resonances repeating fundamental archetypal patterns of conscisousness, modified according to the degree of density or involution. The reasons for the correlations are too detailed to go into here, and will have to be considered separately.