Geometry of the SeedLogos
Introductory Remarks
It is time to introduce the actual geometry of the
SeedLogos. Before doing so,
however, a few initial comments are in order.
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 Ôcollective soul.Õ 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 Ñ 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 ÔteachingsÕ 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 ÔSoul.Õ This is the gate through which
essential qualities arise, and the words take the gerund form with the Ò-ingÓ
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 ÔordinaryÕ
awareness, a place where language is simply insufficient. While many point to Soul and say
spirit, they may in fact be pointing to the soulÕs proximity to that which
resides just beyond the bubbleÕs membrane, the ground of being from which soul
essence arises.
So consider the following introduction to the
mystical framework of the SeedLogos as mind foodÑ 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. IÕve
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.
The 1st Triangle
Fig. 4a : Mind Ð Body Ð 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 Ð 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 ÔfieldÕ of each aspect Ôpresent and in balance withÕ
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 Ôenergetic balanceÕ 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.[1]
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 ÔmindÕ.
And even here, there is a distinction of Ôhigher mindÕ and Ôlower mindÕ,
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 QabbalistÕs 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
weÕre 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
Ð 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.
The 1st Tetrahedron
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 ÒThe Basic Tetrahedron.Ó 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 Ôgetting centered.Õ 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 Òfully manifested fourth dimensional beings,Ó like Buddha,
Jesus or other Ôenlightened beingsÕ.
In many traditions, the Soul continues its existence lifetime after
lifetime. This would be a process
of transcending ÔnormalÕ 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 Ògetting off of the wheel,Ó 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 Ôcenter point,Õ 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.
Figure 4b.2: Vessel of the Soul
Vessel of the
Soul
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. IÕm 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
OshoÕs 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 EinsteinÕs
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
Ôgetting emotionally centeredÕ 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 lotÑ
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?
Figure 4c: BasicTetrahedron Ð Physical Focus
The next
diagram, 4d, is another view, kind of like a birdÕs 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 Òa view of matter from
spirit.Ó 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 ÒspiritÓ or Òspiritual aspectÓ
refers to a sense of connection to that which is greater, while Ken Wilber uses
the term ÒspiritÓ to mean that which is greater, not the conscious sense of
connection to a greater reality, but that greater context itself.
Figures
4d: Basic Tetrahedron Ð ÒView From AboveÓ
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 QabalahÕs 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.
Figures
4e: Basic Tetrahedron Ð Vertical Axis
Orientation
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. IÕm 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 ÔcenteringÕ kind of ÔspiralÕ process. A tetrahedron is at least alluded to,
especially if one approaches the drawing with the Basic Tetrahedron in mind.
Figure 4f: Diagram for Rebalancing
Bodywork[2]
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, donÕt you
think?
Review of the
Primary Cross
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.
Figure 4h: The Primary Cross
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.
1st
Tetrahedron & Primary Cross
Figure 4k: 1st
Tetrahedron & Primary Cross
The Basic
Tetrahedron in The Tree of Life
So first we present the Figure 4m-1, which is a
review of Figure 3c. It is the
ancient ÒTree of LifeÓ 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
ÔdivinationÕ, 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 ÔThe QuestionÓ is formulated well.
Figure 4m-1: Review: The Tree of Life
Figure 4m-2:
The Sephiroth of The Tree of Life
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 ÔfallenÕ 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 Ôvertical crunch.Õ
Below:
Figure 4m-4: Basic Tetrahedron in The Tree of Life
Figure 4n: Diagram
from the I Ching
Figure 4o: Diagram
from Aboriginal Australia
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 ÔKanyiniÕ is associated with lines of
connection throughout the diagram representing Ôconnectedness,Õ ÔwholenessÕ and
ÔcompleteÕ and are quite specifically absent in the diagram labeled not
Ôcomplete,Õ Ônot connected,Õ and Ôbroken in pieces.Ó
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 ÒThe Great Spirit,Ó which generalized is something like a Daoist sense of
Òunion with allÓ 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 Òthe entire spiral of development.Ó[3]
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.
Eckhart Tolle:
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 diesÑ
thatÕs 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 thatÕs
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 Òstone statue,Ó not start
looking somewhere else. You would
then find that there never was a stone statue.[4]
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 Òneti netiÓ which
means Ònot that, not thatÓ. The
recognition that Eckhart Tolle is pointing to is the ancient Advaitic wisdom
that ÒI 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.Ó 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
ÒandÓ as well as Òor,Ó not unlike the topic of freewill and/or predestination Ð
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.[5]
Perhaps one of the most classical stories about the
evolution of an individualÕs 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.
Generosity
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 themÑwhich 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, Òno, no,
this irritates me, go away.Ó 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 peopleÕs 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.[6]
Future
development of this writing to include:
1st Tetrahedron at Group
Scale
Note this is similar to the basic tetrahedron, which can be understood as applying to a single individual. The collective pattern is essentially no different, just that the basic loci apply to a collective 'consensus reality' - or can be considered as a collective cluster
Figure 5a: 1st Tetrahedron at Group Scale
Society
There is a basic social triad, which is emergent from the interaction of multiple humans in a social fabric. To wit: Social Justice, Earth Stewardship (or a collective relationship to the land, which implies some sense or lack of sensibility about stewardship or resources, such as the oft quoted Native ethos of 'for the next seven generations', and Economics.
The 2nd Triangle
Figure 6a The
2nd Triangle
So just to review, the 1st triangle
The 1st Triangle
Fig. 4a : Mind – Body – Spirit Triad
Hexagonal Star:
2-D Proto-SeedLogos
When these two fundamental triads are combined, they form a basic six pointed star, which became the framework upon which Varadaan placed the 12 Sectors.
The discovery was that there are 6 sectors which match precisely to theses first fundamental six apexes. The other sectors quite interestingly, place in the intestices between them, when the true sacred geometric nature (metaphysical principles) are considered, to wit: the continuum of subtle to gross and its arrangement as per the 7 chakras of the human body, the basic polarity of male/yang and female/yin energy which map on the human body as Right/Left or Solar/Lunar (ref: basic yoga philosophy, and especially theory behind pranayama practice and the importance of addressing a deviated septum (Ayurveda). The result is the basic Seed Logos Mandala, which forms a foundation for a Theory of Sustainable Culture.
Figure 6b 2-D SeedLogos> - circa 1997
Figure
6c Five
Levels of Sustainable Culture
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 my work with
the Solstice Institute I have found
it quite convenient to ponder, different levels of scale. Now this way of
ordering our world might be thought of also as consideration of different
orders of Complexity. These are
five Orders of Scale presented as a useful and compact set as proposed for the
SeedLogos. The full set of orders, aspects, and as we shall see, Levels and
Quadrants talk about what we call Sustainable Culture.
I recommend looking at the following chart from bottom to
top. That way you start with the
individual, which is introduced first in this work as the progression on to
greater orders of scale is typically progression of consciousness out from the
primary vessel, something like a field effect pheonomenon. Note the discussion early of the
resonance of a group, which is very much like the mutual coherence (or not) of
a collection of point-sources of consciousness, if you will. Note this does not cover the part of
consciousness that is truly universal.
Since being fully aware of this dimension of reality is somewhat rare,
it can be disregarded, and we shall use a more generalized metaphor for at
least initial examination of how a group can have coherence with various
aspects of consciousness.
Individual
Pretty self
evident. This is the first
Tetrahedron fully and Formally
Group
/ Family
Village
Bioregion
World
The 2nd Tetrahedron
Figure 6d The
2nd Tetrahedron
3-D SeedLogos :
The Star Tetrahedron
Figure 7a The
Star Tetrahedron
Figure 7b The
Star Tetrahedron- oriented and labeled
The SeedLogos in 2D: The Mandala of Sustainable
Culture
Fig. 8a: The
SeedLogos
Fig. 8b : Sustainable
Culture: Five Levels of Scale
Fig. 8c : Lower Hemisphere
Fig. 8d : Upper
Hemisphere
Fig. 8e
: 'Left'
Hemisphere
Fig. 8f
: 'Right'
Hemisphere
Fig. 8g : Five
elements and Axes of Activation
Fig. 8h :
The Chakras
Fig.
8j : More
Metaphysics
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 Ôpulling in an upwards
direction if one is viewing the SeedLogos oriented within an Earth Ñ Sky
frameworkÕ along an evolutionary ordinally superior poisition of TBG above the
two Òtechnically orthogonalÓ tetrahedra that comprise Love and unity within
individual Soul, love and unity within collective Soul generates a resonant
tandem morphogenetic field of Soul evolution