It is time to introduce the actual geometry of the SeedLogos. Before doing so, however, a few initial comments are in order.
First it should be shared that the pseudo-personality called Varadaan, a mantle of identity only loosely worn as a matter of convenience, which nevertheless, as a matter of convention may be referred to as “I”- the arising awareness typing these words has come back to the material here presented because not only was this material the product and the journey along a path of a jnani yogi, it also may offer something of value to others. For those on the spiritual path, the integration of many traditions offered here may be of great value, and furthermore, it can elucidate the origins and profound metaphysical structure which underlies the Seed Logos, an important contribution to various collective works on the topic of Sustainable Culture. The original text has been reviewed for inaccuracies and misunderstandings, but as much as possible, preserved as an example of a state of awareness, a bridge for any who might deign to follow. The creator of the original text was a seeker named Benjamin Lipman.
It is my opinion and the perspective of the vast majority of Masters, that only in certain specific contexts, could a predominantly mental approach bring any evolution of a Soul. This may be especially true for individuals steeped in the Western cultural framework. A basic human nature perhaps emphasized in Western societies involves inquiring, exploring and developing ideas and mental models. And yet, while the Seed Logos is a mental model, the central purpose of this writing and the entire project concerns Soul evolution, both of individuals and something like a ‘collective soul.’ There is an implicit understanding of a subtle layer of identification which resides closer to the Source of consciousness than the mind-body, and that is where we wish ultimately to working. But we humans communicate through language; we code our social processes with words; by definition, writing like this will be first touched by the mind. So the journey involves words, but grasps beyond their sphere. Because Mind has such a strong impact in directing consciousness, it can be good to give the mind some kind of map to work with. For those of us with strong minds, the mind can be engaged as an ally in the journey, otherwise it with the ego can gravitate to the role of saboteur. It can be useful to provide something to keep the mind busy, there is a cultivation of discipline and alignment toward a goal, without actually knowing the goal . It may even be useful to perceive a central part of oneself watching the mind work with the material — an important Buddhist precept is the notion of the observer. Can we watch our minds, can we separate a more fundamental part of consciousness from mind/ego? This is a primary goal for many meditation techniques. Perhaps productively, we might also consider how mind can help cultivate optimal conditions and context for other aspects, such as heart, to unfold and express themselves. Can the mind participate in enabling an ascension of the Soul to greater realms of connection and consciousness? For those identified with the head we might explore how mind can enable or allow a fully engaged heart, which then helps the core of pure awareness, the Soul, to realize a deeper and more profound sense of connection to that which is greater. In the vast world of new age ‘teachings’ sometimes Soul and spirit are combined in meaning, but for precise description of phenomena and relations thereto, I am choosing to describe a center of awareness, the seat of consciousness, as the ‘Soul.’ This is the gate through which essential qualities arise, and the words take the gerund form with the “-ing” ending. There is no recording of experience here, no memory, no reflection, simply here-now-being of pure awareness, such as loving, knowing, having curiosity, or expressing power. This bubble of awareness defines the drop that has fallen into the ocean. When the drop dissolves into the ocean, that singular consciousness merges with the whole of existence into nondual consciousness. Spirit is then taken to mean a sense of connection to something beyond the one consciousness of an individual, as in awareness of a mystical connection to another individual, or perhaps in the sense of the medicine man, a connection to many other life forms, a sense of connection that may not be describable purely in terms of Mind. When we say spirit, we are grasping at the nondual realms, touching at least the idea of Divine reality, something beyond ‘ordinary’ awareness, a place where language is simply insufficient. While many point to Soul and say spirit, they may in fact be pointing to the soul’s proximity to that which resides just beyond the bubble’s membrane, the ground of being from which soul essence arises.
So consider the following introduction to the
mystical framework of the SeedLogos as mind food— it is not by itself the full
package. It does appear to be a
simplification and distillation of many other mystical systems, and may provide
guidance to some as they work their journeys. It can be useful to reflect the experiences of the evolving
Soul through the mental aspect of consciousness. The main danger is that the ego, that construct of mind that
will try to make sense of and retain control over EVERYTHING CONSCIOUSNESS
PERCIEVES, is itself not the same as true relaxation into communion with THE
WHOLE REALITY. Only the entire
being, all aspects of consciousness, can undergo an actual relaxation into
union, and this is perhaps the best way to describe what Soul evolution is
really about. The tools that a
seeker can employ to transcend the mind trap are likely to include at least one
of the following: 1) Meditation techniques to bring consciousness to center, to
rest with Soul; 2) A group of friends capable of invoking a group field
characterized by authentic community and a commitment to truth and
transformation; and 3) Some kind of spiritual guide, which may take the form of
a spiritually advanced person or might be some other force, such as conscious
communion with Gaia herself. All
three are very helpful.
There are many, many paths. Each individual will have to find the one that most resonates with her or his Soul. Developing this material some years ago was in important early white pillar stage on my journey. I’ve gone back to the writings with an eye toward eliminating misunderstanding and unclarity, yet leaving the original footprints. May the following introduction to some of the material be helpful. For those on the white pillar path of mental inquiry, I share the direct experience of being aided in finding a truly good map of the metaphysics. With these comments in place, I remind the reader that full ramifications of the SeedLogos extend also to scales greater than one individual, and further, as a mental construct, it has implications for the fields of psychology, sociology, policy analysis, health assessment for any size of human-centered system, and many other domains inhabited by the pioneers of culture and consciousness.
Fig. 4a : Mind – Body – Spirit Triad
What is being explored is the subject of universal patterns in human consciousness. This is the starting place. The guiding notion is that if there are universal patterns, and if they can be explored geometrically, perhaps in a process of synthesis, perhaps in new ways, then maybe something useful will fall out of the process. The diagram above illustrates a really old model, one that is quite popular in the new age healing schools of the West. It is quite literally the definition of life in Ayurveda, the traditional medicine of India – a complete medical and metaphysical science that may be 10,000 years old. This triad, this idea of a synthesis being the presence and a balance of these three different aspects of being, Mind Body and Spirit, is a very popular conceptual model in use today for everything from general health and well being to psychology and spiritual practice. Note that there are perhaps two ways to contemplate the relations among aspects. One is as spheres separated by struts, but perhaps more useful is as points radiating field effects, and those fields of energy or force interacting with each other. The latter would suggest that only in the center region is the ‘field’ of each aspect ‘present and in balance with’ the others. Note that this first diagram shows the basic wire frame, but also shown are circles representing field effects, each at the same radius from an emanating point, so as drawn, we could discuss an ‘energetic balance’ among aspects. This state of balance is a condition of health, while conversely, excess expression or insufficient activity of one element is a state of imbalance, unhealth, or a failure to manifest full potential. As an example, reflect on those human beings or those personally experienced moments when the spiritual dimension is not actualized.
The triad takes our perspective out of a simple one dimensional examination, out of the polarity and synthesis understanding perhaps perfected by Hegel with his Dialectical model. In the realm of spiritual models, we have the basic linear model perhaps most clearly presented by Ken Wilber: a continuum from Matter to Mind and on to Spirit. So if body is closely related to physical matter, the triad shows a more complex relation among these elements. A linear relationship can be described with a one dimensional axis, while a two dimensional format is required for three points not co-located on one line. Further, the reader is reminded that three nonlinear equations are sufficient to create the conditions for chaos, for truly complex relationships. How it is that a butterfly in Siberia affects the weather in New York. . .
There is a fourth aspect that is often overlooked by men following the white pillar path of intellectual inquiry, and that is the emotional side. If you will, it is another aspect that is present in the full model of the human being. It is true that the emotional aspect can be a bit more squirrelly, more difficult to directly get conscious relationship to, perhaps especially in men, and without any doubt it resists measure with word and concept. Even in many formal Buddhist teachings, mind and emotion are put together under the title ‘mind’. And even here, there is a distinction of ‘higher mind’ and ‘lower mind’, the latter concerned largely with the sensory realm and the former with rational processing. But there is good reason to explore the heart more carefully. So we can take the above figure with its basic two dimensional arrangement and include the emotional aspect by creating an additional point. Now we have the three dimensional model, a tetrahedron, as shown in figure 4b. To the best of my knowledge, this 3-D psychological model has not been presented anywhere else, although, as we shall soon see, it is strongly suggested in the Qabbalist’s Tree of Life, although I did not know that when I started to work with the Basic Tetrahedron, as it is presented here.
One way to look at this model is to consider working with each aspect to develop a certain level of proficiency or activation. You can think about the right things (mind), and you can take care of the right physical things, eating the right foods, doing the right yoga routines, and so forth (body). And you can develop this sense of connection to that which is greater, something that brings awareness to that spiritual part of your being, wakes it up (spirit). If you do these things, you are more likely to find your center in general, but it also will help you deal with emotions, to integrate feelings, and ultimately to develop a skill with the emotional aspect. People talk about going and sitting and meditating a while and getting centered. This is pretty much what we’re talking about. I reiterate that a lot of traditions talk about this. For those with Western conditioning, with Western mind, it is however of great value to know the heart well, for the heart is a shortcut to our true nature of divine connection, to the spiritual realms of the mystic, as any man in the presence of the Goddess can rightly attest. Time in silence alone in deep wilderness can have this effect. It is so important to transcend our conditioning, the chattering conditioned reactive nature of mind – it clutters our true essence from seeing through the mist. Once clarity is attained and the mind is resting to the side, there is only bliss, awareness, truth. Sat Chit Ananda.
For the time being, from here forward the text remains largely unedited from the form it was cast circa 2001, by one known as Ben Lipman.
Fig. 4b : The Basic Tetrahedron, Four Aspects of Being
For clarity, I shall refer to this first tetrahedron, the pattern of health for one individual human being, as the “The Basic Tetrahedron.” It will be embellished shortly, but for now, let us turn to a simplified version two dimensional version, one that actually arrived earlier in my quest of mystical geometries, now many years in the making.
Fig. 4b.1 : The Basic Tetrahedron, projected in two dimensions.
Figure 4b.1 shows how the Basic Tetrahedron can be examined in the same plane as the paper. It is a projection of 4b back to 2-D, like 4a. Note how the emotional aspect becomes a central point. Consider for a moment how we discussed working with the other three aspects can help us deal with a strong emotional experience or situation, or what is often referred to as ‘getting centered.’ So people talk about the center, they talk about the above (spirit, god, sky, heaven, etc) and they talk about the below (earth, ground, goddess, etc). This might be familiar from Native American spiritual wisdom, if you are familiar with that.
Just as I began to develop this in a more formal way, I came to understand that even the spiritual aspect is really about the framework of our vessel in this lifetime, that there is another aspect of us that has the ability to transcend 3D reality, and that is the Soul. While the spiritual aspect, as it is used here, is about the consciousness relating to a sense of connection to that which is greater, the Soul is greater than the other four aspects of consciousness, it is the seat of consciousness itself, it is the center. It is who you really are, and is not about ideas about who you are, your physical body, your emotions, your ego, or your sense of relationship to other aspects of reality. It is that part of us which can transcend 3D/4D reality; it is the part of us that goes along for the ride should we become “fully manifested fourth dimensional beings,” like Buddha, Jesus or other ‘enlightened beings’. In many traditions, the Soul continues its existence lifetime after lifetime. This would be a process of transcending ‘normal’ 3D/4D reality, especially in the case where some scrap of awareness is carried on to the next lifetime. While some traditions, especially Hinduism and Buddhism suggest that “getting off of the wheel,” and transcending the cycle of suffering, of life-death-life-death-life-death, etc., is the ultimate goal of evolutionary consciousness, the basic message intended here applies in any case. The point is that there is an essential aspect of consciousness surrounded by a basic set of four extensions of awareness, and this can be simply illustrated with a the minimum 3D geometric form, the tetrahedron. So putting the Soul into our 3D model of health is not a big deal, as the Soul is the part of us that is not constrained by 3D, and it is the very core of us. So it is shown in Figure 4b.2 as the very center point of this tetrahedron, as it should be. Only by drawing the basic four aspects of consciousness in three dimensions is it possible to visualize this geometric understanding of the relationships of the different aspects of consciousness, including the center, the Soul, at the very center. Note that a very convenient aspect of this conceptual model for the human being is that once created, it can be rotated to any position. So it is possible to look at any face and see how the ‘center point,’ not discussing the Soul, but that aspect not in the front face, can be worked on by addressing the other three points. In other words, it is possible to bring the emotional, mental, physical or spiritual aspect into balance by working with the others.
Note that in this fully developed form of the Basic Tetrahedron, we can see the full implications of examining consciousness in three dimensions. What emerges are the following understandings:
1) Consciousness can be described as having a seat, a center, a home, which in this book is called the Soul.
2) Consciousness can be described as having four fundamental aspects or natures, which are the physical body, the mind or mental aspect, the heart or emotional aspect, and a spiritual aspect which we can describe as a sense of connection to something greater.
3) The consciousness of a person can dwell in any of these five areas, in any combination of intensity.
4) The mental and emotional aspects, related to each other as Yin and Yang, are somewhat similar to each other insofar as they are together quite different from the other two aspects, which relate to a basic archetypal polarity of Earth and Sky.
5) This is new material: A healthy person may go into a meditative state wherein the consciousness retreats into the central realm, but a person who is truly healthy will have an abundance of consciousness energy spread fairly equally among the four extension areas. There is a corollary proposition to this, which is that spiritual development or soul evolution is most likely for a healthy person with consciousness energizing all five aspects. Presence of awareness in all of the centers/aspects and balance of energy among them is the pattern of optimal health for an individual. It is the energetic signature of a fully actualized human being.
Sit with each of these points. I hope that number five does not feel like too much of a stretch. It should be pretty clear that evolution is less likely if the physical body is not healthy. I’m not saying impossible, just less likely. What we are trying to examine are the conditions most conducive to soul evolution, and many individuals have identified how many psychological processes are facilitated through kinesthetic approaches. Particularly clear examples would be Osho’s dynamic or kundalini meditation techniques or the Native American Sun Dance in which a flesh offering is central to the process. Meanwhile, the importance of activation and balance of the Male/Mental and the Female/Emotional aspects has been known for a long time. It is very easy to find references to the mystical value for men to connect with their inner woman and vice versa. Anyone seriously engaged in a path of transformation is familiar with this as reality. As a mental weighted male, a good metaphor that was shared with me is of two horses, a stallion and a foal, pulling a chariot. In my case the strong stallion is my mind, which is plenty strong to pull the chariot by himself, and even drag the baby heart-foal along with it. If however, I cultivate the foal, let her grow up and become strong, then I can have two strong horses pulling my chariot, and in that case, I will get further, move faster, and am more likely to do well on the long journey. I will be a stronger person. Lastly, it is Spirit, the sense of connection to that which is greater, or more fully, the yearning for personal growth that is the last aspect which must be energized in balance with the others. I need to feel the yearning to feel the impulse for growth. However, if there is too much energy in the yearning and not enough, for instance in having a healthy diet or maintaining a balance of male and female aspects, I may always be yearning, and the rest of my Soul-Vessel may not be able to support my yearning with the wisdom, compassion, or physical strength to undertake the actual practices, quests, initiations and challenges associated with an authentic spiritual growth path.
So as a 3D diagram, this is a static three dimensional model. That is until we include the concept of spiritual growth. If we add the concept of time, and the possibility of an evolutionary process, then we have four dimensions, the same basic framework that Newton used when he invented calculus and created the foundation for classic physics. If we consider an interaction of two people, two 4D frameworks, we can introduce the concept of a relativity, of differences in perception from each of the frameworks. This is the foundation for Einstein’s Special Relativity, but also has direct application in psychology, metaphysics and mysticism. Those interested in the physics should pursue their interest in material dedicated to outlining the subject at the appropriate level of mathematics. Another writing will also examine some new thinking on what it means to go beyond interacting 4D frames, but this is deeper than we need to go right now. Back to human interaction: if we can understand where someone else is coming from, if we can really get it, then and only then is a deeper more causal type of connection and communication possible. This is the foundation of authentic communication between human beings, something that is quite rare in our modern world. This is perhaps the most precious thing anyone can experience. If you have had this experience, and most people have at least tasted this, then you know it. It is unforgettable. Living here all the time is a big part of what many call enlightenment. Just imagine being engaged with all there is in the whole universe in this profound state. Part of what keeps people from knowing soul to soul intimacy is the degree to which so many are overly focused on the physical aspects of reality, and the degree to which fear keeps us from having a full experience of connection, soul to soul. For now, this is just some introduction to other general concepts about the nature of reality.
The example of ‘getting emotionally centered’ was presented above with Figure 4a, but for illustration, consider someone attempting to facilitate recovery from a cancer. The aspect that is prioritized in awareness is the physical body. In fact, as much awareness as possible is channeled to the physical healing process, so in addition to whatever physical medical strategy and optimizing diet and physical regimen, it will be wise to keep a good mental attitude, hold a positive spiritual approach to the situation, and laugh a lot— these are all things that can help with physical healing. The physical focus scenario is illustrated below with Figure 4c. Everyone I know who has defeated cancer, or successfully held it at bay, has followed this strategy. All the alternative wisdom on healing any physical ailment takes this approach, so far as I am aware. Compare this perspective with your own wisdom and experience. By now, it is my hope that this tetrahedral model has your attention. See how powerful it is, just with the Basic Tetrahedron, simply as a psychological model?
The next diagram, 4d, is another view, kind of like a bird’s eye view, looking down an alignment of Soul with the Spiritual Aspect. Note how the result is a triangle body, heart, mind. If Mind and Heart have partially physical aspects, this can be considered as “a view of matter from spirit.” If the consciousness is weighted in spirit, this would be a metaphor for that perspective. It can be thought of as the pattern of a meditating person, with the inner flute channeling energy up through the chakras, and in a pragmatic sense, we can geometrically visualize the spirit aspect as describing the connection of the seventh chakra, the crown chakra, with a greater reality. For reference, note that in this work, the term “spirit” or “spiritual aspect” refers to a sense of connection to that which is greater, while Ken Wilber uses the term “spirit” to mean that which is greater, not the conscious sense of connection to a greater reality, but that greater context itself.
So now you have a basic model for the human being, as well as a model for health in a balance of the four aspects of being. I have never seen this model presented as 3-D geometry before discovering it for myself, and then just recently, I found it somewhat buried in the structure of the holy Qabalah’s Tree of Life, in early April 2000 while initiating the writing of this book. There will be more on this shortly, particularly in reference to the text and figure relating to Figure 4m, 1st Tetrahedron and the Qabalah. for the meantime, see that in Figure 4e, below, the tetrahedron is turned so that there is a clear vertical axis from physical to spirit. This is the basic matter and spirit duality that is shown in fact as a vertical aspect, noting in particular the I-Ching Heaven and Earth duality, as well as, if you will, the central vertical pillar of the Qabalah.
Hopefully this got your attention, because I have just finished presenting a powerful tool- a way to understand the pattern of health as an individual, modeled from a mystical systems theory perspective. Note that this model provides a geometric framework for looking at aspects of consciousness interacting as energetic phenomena. It also gives us a key to understanding patterns of un-health, people who have overdeveloped some part of themselves at the expense of the others, for whatever reason. The cubicle dwelling corporate worker bee may have an over developed mind, an underdeveloped physical body, an average emotional aspect, and little spiritual side. Such a person may not even know an average amount of wonder, may have no connection to the natural world from which life arises, and may die prematurely from some heart condition. My personal challenge is to develop my heart, my feminine and emotional side. I learned to have an overly developed mental aspect, because that is how I got approval as a young person. This is a common affliction of Caucasian men, perhaps more than most other people. I’m getting the best mentorship I can find, and am endeavoring to become a more whole person.
The next figure is from a text about a deep tissue healing technique. Note how this tetrahedral pattern is represented. Soul evolution is pretty clearly illustrated as a ‘centering’ kind of ‘spiral’ process. A tetrahedron is at least alluded to, especially if one approaches the drawing with the Basic Tetrahedron in mind.
This is a diagram from a handbook relating to a training in Poona, India about a deep tissue healing practice. The general category for the type of technique is often called Structural Integration in the West. The Osho School is bringing additional holistic elements of understanding and perspective to the work of Ida Rolf the School of Structural Integration known as Rolfing, as illustrated by the diagram above. The shape in the center certainly looks like a serpent climbing a tetrahedron, don’t you think?
The Primary Cross was initially presented as Figure 2e. Note how there is a vertical element, common in various systems. A man stands upon the Earth, and the polarity of Sky and Earth is unavoidable. Note that it is possible to arrange the basic seven chakras on such a man, with the fourth (Heart) Chakra resting in the middle. In this way it is possible to correlate the vertical axis of the chakras with this first vertical axis of the Primary Cross. One must wonder if it is not purely an accident that these understandings relate so well together. To help put the pieces together, it may be helpful to consider the vertical arrangement of the Basic Tetrahedron, the apply that to enable recognition of how an individual consciousness will reside in conjunction with the Mind-Heart Axis. Although I do not entirely agree with his description, formulation and nomenclature, it is interesting to note that Ken Wilber considers Heart and Mind to be manifestation of the same type of thing, what he refers to as mind. While I suspect Ken might bristle a bit with the multi element systems approach presented here, it must be clear to the reader that I am merely presenting a simplified construction, a model with particular elements, simply to enable archetypal/metaphoric operations among aspects. The geometric representation is bvery much like mathematics- once we establish conventions about our metaphoric representations, with their properties clearly delineated, then we can apply general principles to allow for concise description of potentially rather complex operations and interaction. In any case, for our purposes, note that the Primary Cross places these two aspects at a similar vertical elevation, and posits them as a dialectic of consciousness, each representing a polarity of nature and awareness, residing somewhere between Earth and Sky. For reference, note that the center of consciousness, the Soul, can be found in its rest position at the balanced center point, indicated by the central dot, as drawn below.
Sky / Spiritual
Mind / Yang / Masculine Heart / Yin / Feminine
Earth / Material
In 4figure 4k, we see the primary cross overlaying the Basic Tetrahedron in the vertical orientation. When presented in this way, it is pretty easy to see that we have the same geometric relationships, and thus, when we look at the Basic Tetrahedron in this orientation, we have the Primary Cross.
In the Figure 4m, actually a progression of several diagrams, we then see just how the primary cross and the Basic Tetrahedron can be seen as exhibiting a fundamental geometry within the Tree of Life, a central geometric understanding within the Qabalah. It will probably help to understand that within the Qabalah, there are three vertical pillars, so in addition to the central one, it is possible to understand that one of the side pillars has more to do with a heartful, receptive and feminine approach, while the other has more to do with a mental, projective and masculine approach. While there may be some common threads between mystical traditions of East and West which can explain how these common elements found in the Primary Cross are fundamental to both the I Ching and the Qabalah, we might also contemplate how these developed mystical traditions could not incorporate such fundamental natures of reality into their systems of understanding. Figure 4n shows a diagram of the I Ching, so you can see how the Primary Cross fits there as well. These correlations now clearly presented, we can go on with more of the SeedLogos material. We can use this understanding of fundamental mystical pattern as we build a universal, non-denominational template, a tool to understand transformation and health at various human scales.
So first we present the Figure 4m-1, which is a review of Figure 3c. It is the ancient “Tree of Life” a secret diagram of mystical schools of the Western Traditions, available to the lay person for less than 100 years. The Ten Sephiroth are associated with the Base Ten number system, each has its specific meaning, and the 22 paths have historically been associated with the 22 letters of the Hebrew Alphabet. The Ten Sephiroth combined with the 22 paths produce the Tarot, the Western system of ‘divination’, which will later be suggested may be contemplated as a system of reflecting consciousness back upon itself, but comprised of a sufficiently complex system of interaction such that the invoked chaos phenomena yield enough complexity to actually yield meaningful results to some practitioners, particularly when ‘The Question” is formulated well.
This is just the Sephiroth by themselves, I present
this principally to set the stage for the next diagram. But there is also a
detour foray into consideration of this form as the ‘fallen’ form, which came
from a different geometry.
Figure 4m-3: Vertical Crunch,
such as twisting a Frisbee away from view of the circular face
If I were to look at Frisbee from the side, I might not see the big round area, but rather the section view, the smaller cross section that allows a frisbee to slide through the air as it does. If you like, apply this as a metaphor to the following ‘vertical crunch.’
The following diagram arrived in my care courtesy of Bob Randall of the Aboriginal people of Australia. Bob was taken from his family by white people when he was quite young. Eventually rejoined with his extended family, it was decided that he should share core spiritual understandings of the Australian Aboriginal people with the world. Upon specific request, Bob shared the following diagram, which until recently was quite secret and sacred. It was copied on heat sensitive fax roll when Bob visited the Solstice Institute in 1995 and then later captured with a digital camera. Images of the originals are part of Solstice Library Archives. Indigenous spiritual elders throughout the world are wishing to release all material that might accelerate the cultural evolution of humankind at this time so that the genetic diversity of our world can be preserved. Note how the world Aboriginal term ‘Kanyini’ is associated with lines of connection throughout the diagram representing ‘connectedness,’ ‘wholeness’ and ‘complete’ and are quite specifically absent in the diagram labeled not ‘complete,’ ‘not connected,’ and ‘broken in pieces.”
Transcendence and Enlightenment:
Evolution of the Individual
Now that the Basic Tetrahedron has been presented along with an introduction to several geometric encodings of mystical wisdom, it is time to move along, to examine how the pattern of for an individual unit of consciousness relates to a greater reality. Moving into connection with a greater realm is a transcendance from one state of awareness to another. There are two ways that an individual might brush against the experience of transcendence. One is a transcendence of pure individuality, experienced in the present of others. Because good group process can facilitate deeper understanding of self and others, the shift to greater scale may occasionally be related in some way to a shift in evolution of consciousness. Transformation of consciousness does not necessarily require more than one individual, but quite frequently, there is at least one other person involved. In the SeedLogos System this can be described as the extension of consciousness with respect to an evolutionary impulse, for which the term Spirit is used. Note that an Native American systems, there is a description of “The Great Spirit,” which generalized is something like a Daoist sense of “union with all” combined with awareness of a greater consciousness, such as Gaia. Indigenous systems, and other religious frameworks often mix these three aspects for which the SeedLogos permits examination as distinct:
6) Spirit/A sense of connection to that which is greater. A knowing or experiencing an evolutionary process without necessarily having familiar with “the entire spiral of development.”
7) The Soul of an individual/ Seat of consciousness for a collective group, something like a composite energy field
8) The Heart/ the emotional center for consciousness, capable of moving the being in a manner beyond the mind. as a bridge through to an experience of that which is greater
There is much to be said about the transition from a purely individual focused consciousness into the world, into the reality of a world bigger than the physical vessel of a single Soul. For guidance into understanding how this relationship might be considered. I find that Spiritual teachers have much to offer. Eckhart Tolle is particularly succinct on some of this, with a dollop of evolution oriented prodding. I find the following quote particularly compelling. Please bear with the author, in that he is compelled to present unusually inspirational material at this point. The profundity of what is presented here in conjuction with the description of the Boddhisattva path which follows it is indeed remarkable. This understanding is so fundamental to the course of an individual life, the reader may deem this section worthy of being revisited after more of the SeedLogos material is presented. I share it now because it feels appropriate, given that we are in a sense bridging from one individual out to a broader reality at this point in the presentation of the SeedLogos.
The body does not die because you believe in death. The body exists, or seems to, because you believe in death. Body and death are part of the same illusion, created by the egoic mode of consciousness, which has no awareness of the Source of life and sees itself as separate and constantly under threat. So it creates the illusion that you are a body, a dense, physical vehicle that is constantly under threat.
To perceive yourself as a vulnerable body that was born and a little later dies— that’s the illusion. Body and death: one illusion. You cannot have one without the other. You want to keep one side of the illusion and get rid of the other, but that’s impossible. Either you keep all of it or you relinquish all of it.
However you cannnot escape from the body, nor do you have to. The body is an incredible misperception of your true nature. But your true nature is concealed somewhere within that illusion, not outside it, so the body is still the only point of access to it.
If you saw an angel but mistook it for a stone statue, all you would have to do is adjust your vision and look more closely at the “stone statue,” not start looking somewhere else. You would then find that there never was a stone statue.
The literary and other worlds are literally jammed with perspectives on this material, meaning the transformation or transcendence of consciousness.
It begins, for those on the jnani path, meaning those reading this in pursuit of greater understanding, with “neti neti” which means “not that, not that”. The recognition that Eckhart Tolle is pointing to is the ancient Advaitic wisdom that “I am not the body, I am not the senses, hah, I am not even the mind having these thoughts, I am something else, I am pure awareness.” And eventually the I drops away altogether, though it can be worn, and in incarnation, perhaps we say, it is worn, as clothing. But the clothing and the presence wearing the clothing are different, irrevocably. It is a curious and/or paradox, both “and” as well as “or,” not unlike the topic of freewill and/or predestination – both are truth, it is a matter of perspective, of identification. The spiritual ego, the most dangerous ego, will identify with stories about spiritual reality. It is just another trap of mind, albeit more subtle, more tricky.
Perhaps one of the most classical stories about the evolution of an individual’s consciousness may be found in the Buddhist story of the bodhisattva. Chogyam Trungpa offers an intriguing description in his Cutting Through Spiritual Materialism:
The Bodhisattva Path
We have discussed the Hinayana meditation practice of simplicity and precision. By allowing a gap, space in which things may be as they are, we hegin to appreciate the clear simplicity and precision of our lives. This is the beginning of meditation practice. We begin to penetrate the Fifth Skanda, cutting through the busyness and speed of discursive thought, the cloud of "gossip" that fills our minds. The next step is to work with emotions.
Discursive thought might be compared to the blood circulation which constantly feeds the muscles of our system, the emotions. Thoughts link and sustain the emotions so that, as we go about our daily lives, we experience an ongoing flow of mental gossip punctuated by more colorful and intense bursts of emotion. The thoughts and emotions express our basic attitudes toward and ways of relating to the world and form an environment, a fantasy realm in which we live. These "environments" are the Six Realms, and although one particular realm may typify the psychology of a particular individual, still that person will constantly experience the emotions connected with the other realms as well.
In order to work with these realms we must begin to view situations in a more panoramic way, which is vipashyana (Pali: vipassana) meditation. We must become aware not only of the precise details of an activity, but also of the situation as a whole. Vipashyana involves awareness of space, the atmosphere in which precision occurs. If we see the precise details of our activity, this awareness also creates a certain space. Being aware of a situation on a small scale also brings awareness on a larger scale. Out of this develops panoramic awareness, mahavipashyana (Pali: mahavipassana) meditation: that is, awareness of the overall pattern rather than the focusing of attention upon details. We begin to see the pattern of our fantasies rather than being immersed in them. We discover that we need not struggle with our projections, that the wall that separates us from them is our own creation. The insight into the insubstantial nature of ego is prajna, transcendental knowledge. As we glimpse prajna we relax, realizing that we no longer have to maintain the existence of ego. We can afford to be open and generous. Seeing another way of dealing with our projections brings intense joy. This is the first spiritual level of attainment of the bodhisattva, the first bhumi. We enter the Bodhisattva Path, the Mahayana Path, the open way, the path of warmth and openness.
In mahavipashyana meditation there is a vast expanse of space between us and objects. We are aware of the space between the situation and ourselves and anything can happen in that space. Nothing is happening here or there in terms of relationship or battle. In other words, we are not imposing our conceptualized ideas, names and categories on experience, but we feel the openness of space in every situation. In this way awareness becomes very precise and all-encompassing.
Mahavipashyana meditation means allowing things to be as they are. We begin to realize that this needs no effort on our part because things are as they are. We do not have to look at them in that way: they are that way. And so we begin to really appreciate openness and space, that we have space in which to move about, that we clo not have to try to be aware because we already are aware. So the Mahayana Path is the open way, the wide path. It involves the open-minded willingness to allow oneself to be awake, to allow one's instinct to spring out.
Previously we discussed allowing space in order to communicate, but that kind of practice is very deliberate and self-conscious. When we practice mahavipashyana meditation, we do not simply watch ourselves communicate, deliberately allowing a gap, deliberately waiting; but we communicate and then just space out, so to speak. Let be and not care anymore; don't possess the letting be as belonging to you, as your creation. Open, let be and disown. Then the spontaneity of the awakened state springs out.
The Mahayana scriptures speak of those who are completely ready to open, those who are just about ready to open and those who have the potential to open. Those who have the potential are intellectual people who are interested in the subject but who do not allow enough room for this instinct to spring out. Those who are almost ready are quite open-minded, but they are watching themselves more than necessary. Those who are completely ready to open have heard the secret word, the password of tathagata: someone has already done it, somebody has already crossed over, it is the open path, it is possible, it is the tathahgata path. Therefore, disregarding how or when or why, simply open. It is a beautiful thing, it has already happened to someone else, why not to you? Why do you discriminate between "me" and the rest of the tathagatas?
"Tathagata" means "those who have experienced the tathata," which is, "as it is": those who have experienced "as it is." In other words, the idea of tathagata is a way of inspiration, a starting point; it tells us that other people have already made it, that others have already experienced it. This instinct has already inspired someone, the instinct of "awake," of openness, of coolness in the sense of intelligence.
The path of the bodhisattva is for those who are brave and convinced of the powerful reality of the tathagata-nature which exists within themselves. Those actually awakened by such an idea as "tathagata" are on the Bodhisattva Path, the path of the brave warrior who trusts in his potential to complete the journey, who trusts in the Buddha-nature. The word "bodhisattva" means: "he who is brave enough to walk on the path of the bodhi." "Bodhi" means "awake," "the awakened state." This is not to say that the bodhisattva must already be fully awake; but he is willing to walk the path of the awakened ones.
This path consists of six transcendental activities which take place spontaneously. They are: transcendental generosity, discipline, patience, energy, meditation and knowledge. These virtues are called "the six paramitas," because "param" means "other side" or "shore," "other side of the river," and "ita" means "arrived." "Paramita" means "arriving at the other side or shore," which indicates that the activities of the bodhisattva must have the vision, the understanding which transcends the centralized notions of ego. The bodhisattva is not trying to be good or kind, but he is spontaneously compassionate.
Transcendental generosity is generally misunderstood in the study of the Buddhist scriptures as meaning being kind to someone who is lower than you. Someone has this pain and suffering and you are in a superior position and can save them—which is a very simple-minded way of looking down on someone. But in the case of the bodhisattva, generosity is not so callous. It is something very strong and powerful; it is communication.
Communication must transcend irritation, otherwise it will be like trying to make a comfortable bed in a briar patch. The penetrating qualities of external color, energy, and light will come toward us, penetrating our attempts to communicate like a thorn pricking our skin. We will wish to subdue this intense irritation and our communication will be blocked.
Communication must be radiation and receiving and exchange. Whenever irritation is involved, then we are not able to see properly and fully and clearly the spacious quality of that which is coming toward us, that which is presenting itself as communication. The external world is immediately rejected by our irritation which says, “no, no, this irritates me, go away.” Such an attitude is the complete opposite of transcendental generosity.
So the bodhisattva must experience the complete communication of generosity, transcending irritation and self-defensiveness. Otherwise, when thorns threaten to prick us, we feel that we are being attacked, that we must defend ourselves. We run away from the tremendous opportunity for communication that has been given to us, and we have not been brave enough even to look to the other shore of the river. We are looking back and trying to run away.
Generosity is a willingness to give, to open without philosophical or pious or religious motives, just simply doing what is required at any moment in any situation, not being afraid to receive anything. Opening could take place in the middle of a highway. We are not afraid that smog and dust or people’s hatreds and passions will overwhelm us; we simply open, completely surrender, give. This means that we do not judge, do not evaluate. If we attempt to judge or evaluate our experience, if we try to decide to what extent we should open, to what extent we should remain closed, the openness will have no meaning at all and the idea of paramita, of transcendental generosity, will be in vain. Our action will not transcend anything, will cease to be the act of a bodhisattva.
The whole implication of the idea of transcendence is that we see through the limited notions, the limited conceptions, the warfare mentality of this as opposed to that. Generally, when we look at an object, we do not allow ourselves to see it properly. Automatically we see our version of the object instead of actually seeing the object as it is. Then we are quite satisfied, because we have manufactured or own version of the thing within ourselves. Then we comment on it, we judge, we take or reject; but there is on real communication going on at all.
Future development of this writing to include:
Five levels of scale
So without time to carefully write more for the reader, you are referred to the executive summary found in this collection.
But for this early public presentation, here is how the seed logos emerges from this previous discussion of fundamental sacred geometry:
Recognize that what is true for one person is true for a group in resonance.
Note that the basic tetrahedron sets the pattern on which the twelve sectors are arrayed. The twelve sectors emerge from an initial set developed by a project circa 1992 called Campaign from the Earth, and which in turn was informed by the work of Barbara Marx Hubbard. After Ben Lipman worked as Hub Coordinator in Boulder for Campaign for the Earth, he reviewed an early online dialogue about sustainability, called sustain-L, and found a pattern 12 general topic areas into which the various threads of dialogue consistently fell. Thus was born the 12 topic areas, which remarkably, fall into a logical placement around the basic tetrahedron shown in the basic cross presentation. An early understanding is that the 12 sectors can be seen at any level of scale from individual to planetary society. Further, these 12 sectors of sustainable culture can be seen something like an apple slicer, slicing down through the spiral of spiral dynamics, thus an intersection of 12S and 8L reveals the model of Sustainable culture, an integral approach to understanding application/activity area and collective balanced operations thereof, and the procession of social evolution. Each social group will show its unique pattern, its particular strengths and weaknesses.
In the SeedLogos, note that the individual health pattern intersects the also tetrahedral health pattern for society as a whole. So consider how a central axis for each scale-order pattern can be seen as ‘pulling in an upwards direction if one is viewing the SeedLogos oriented within an Earth — Sky framework’ along an evolutionary ordinally superior poisition of TBG above the two “technically orthogonal” tetrahedra that comprise Love and unity within individual Soul, love and unity within collective Soul generates a resonant tandem morphogenetic field of Soul evolution
 For an exploration of polarities and axes and so forth, take a look at the writing on this subject included in this collection of writings.
 This is a diagram from a handbook on a School of Structural Integration in Poona, India. The Osho Ashram is bringing additional holistic elements of understanding to the work of Ida Rolf, of the School of Structural Integration known as Rolfing.
 Ref: Spiral Dynamics, by Don Beck, et al. Application of the geometry exhibited by the spiral nature of unfoldment seemingly through all matter, is a rather compelling metaphor for this process as it applies to consciousness, psychology, cultural development, etc. Spiral Dynamics as a framework for analyzing cultural development makes this exquisitely clear. One particular advantage of the vMeme system is how it applies to individual and cultural scale simultaneously, one of the fundamental dynamics in Ken Wilber’s four quadrant system, abbreviated in this work frequently as simply “4Q”. Spiral Dynamics can be simplified to eight (plus) levels represented sequentially by the colors: beige, purple, red, blue, orange, green, yellow, turquiose, (coral). To follow current nomenclature, Spiral Dynamics system will be denoted occasionally as “8L”.
 Eckhart Tolle, The Power of Now, p 164.
 This is Varadaan circa 2006.
 Cutting Through Spiritual Materialism, p.167, Chogyam Trungpa Rimpoche on the Bodhisattva Path.