PART 1

Long before there was ever a New Age, indeed since the time of the "new religious movement" in A.D. Rome, there was the question of "Christ Consciousness", what it was, what it implied. On the modern global scale allowing—and indeed compelling—the prospect of Comparative Religions, the question extends itself to ask whether there is a basic difference or fundamental compatibility between "Christ Consciousness'' and Buddhic or Vedic Realization, the Taoist disclosure etc...
 

In order to address such a question, it is always best not to start from the inductive basis and build up, structure against comparative structure, conceptual edifice against conceptual edifice as in the modern-detective manner of piecemeal, cumulative science; for in that way, as we've seen time and again, there's only the spectacle of parallel monoliths aspiring upward in their separateness where lines never really converge except at Infinity—a "destination" which is impossible of access, definitionally, wherever our point of departure is the finitude admittedly comprising any inductive, inferential basis.
 

Starting at the opposite end in order to get a proper fix on whatever "Christ Consciousness" might possibly be, however, poses its own problems. Only an initiatic wisdom based on the—necessarily—-global requirement of Initiation as it exists in the present unitary situation of the world, may even hope to ever take up an adequate station beyond the perspectives that describe the current, codified inventory of "regional" esoteric schools, teachings and official religions.

Initiated wisdom would have us understand that in order even to begin to recognize what's referred to by the term "Christ Consciousness", it's necessary to establish the preliminary foundation that provides a serviceable acquaintance with the value of Being altogether; for only in Light of the totality of Being (i.e. what it is, what it is "made up or, what it "does" etc.) may any such question take confidence in an adequate resolution.

Therefore, we can't really begin with the "finite"; we have to begin with the Infinite, the Unlimited, the Absolute!

Know Thy Self-Evident and Irreducible Being
(Motto Engraved on the Entrance to the Ruins of the Delphonics' Music Emporium and Late Night Recording Studio in Culver City)

Intuition has always shown our mightiest philosophers and wide-awake beings that, regardless the inevitable sense of limitless caprice and effusive non-necessity that pours off the subject of Absolute, there is at the same time a complementary intimation of deep necessity, there is the wise sense that Being, once known, has self-evidently necessary correspondence with its—apparently arbitrary— principles and phenomenal aspects. Being in its Absolute status possesses a certain irreducible value that makes its ultimate "character" wholly necessary—an inevitable, self-evident extension and undeniable conclusion from any given point of departure which necessarily takes its existence in the first place in and through that Being.

Thus we may characterize Absolute value, (despite objections from various schools that beg the question under umbrage of the ultimately "ineffable", "indescribable" or even "unknowable" nature of Absolute-Being) without thereby in any way qualifying it. That Being which is "neither this nor that", "which can't be spoken", which is "neither Being nor Non-being" etc can nonetheless be characterized quite adequately for our sufficient working comprehension— for, owing to the self-evident or inevitable quality of Its ultimate disclosure we may be confident that there is nothing in It which is not also in us. Thus we "find" in It what can be identified already in us, only extended to its ultimate "conclusion" or irreducible characterization.
 

In this way we should be able to make certain positive assertions about Absolute-being without thereby in any way delimiting, straitjacketing or "qualifying" it; and moreover we should be able to make assertions from, the awakened standpoint of the Whole which demonstrate the inevitability clinging to the characterization of Absolute as—for example—Consciousness, Identity and Love (rather than being unable still, despite our meta-physical posture, to surpass the present powers of physical science to reason why the stuff of existence should be consciousness as opposed to any of the phenomenal candidates— e.g. the "irreducible particle", the single force or element etc).

We begin then, significantly, where many other spiritual discussions begin, with a Triune formulation of the ultimate "qualities" of Absolute-being. In order to understand what "Christ Consciousness" is, we have to know first of all that Absolute-being is a three-in-one proposition; it may be characterized in terms of Identity or Self, Love, and Void.

The Affinity of Infinity for the Split-Infinitive

Where are the necessary or compelling links between these three values?, and where is the self-evident correspondence between them and Absolute-being?

First of all, anything which is going to be presented authentically as Absolute must be irreducible. This means that it must be everywhere the same as itself, it cannot be "other" than Itself under any conditions including those in which an apparent "other" may make its appearance. It is therefore, of necessity, everywhere identical to Itself.

That which is everywhere the same as or identical to itself, has to be Identity per se. Ordinarily when we think of "identity", we think of it as the subject to which are attached the qualifying predicates framing its profile-of-identification. In this case however Identity is sufficient unto itself without one qualifying predicate term, or even in the presence of any such potential term. Identity is that which is, necessarily (science would say "rigorously") identical to Itself. Absolute Identity is that which remains identical to itself in and through all possible conditions.

That which is infinitely identical to itself, self-conformant to a limitless degree and completely congruent with itself under all conditions describes for us the very essence of Self. This Identity is, self-evidently, a Self-identity since it is identical to itself under all conditions. That which is infinitely the same as, self-consistent with or identical to Itself, necessarily comes to itself in order that such congruence and self-consistency be considered truly complete. In coming to itself in infinite Self-congruence with itself, it necessarily apprehends itself as Self-identical to Itself.

This apprehension is awareness. It is Self-awareness—thus "Identity" as a non-qualifying definition of Absolute is necessarily an Awareness of its Self-identical character. Moreover such awareness secures that infinite Identity which otherwise, in the absence of any such coming-to-itself, would be infinitely disrupted from total self-congruence; it would be everywhere disidentified from itself and so disintegrated from the potential Holism of its unqualified uniformity.

This state of affairs is indeed what seems to happen in the processes of Cosmogony or the creative, conditioning and expressive aspect of Divine Absolute-nature. The apparent disruption in the self-coming to Itself of Awareness (through introduction of creatively "qualifying" terms to which the whole-value of Identity may be provisionally attached) produces a network of grades in the seeming "collapse" of consciousness; each such grade is unitive through self-enclosed, provisionally self-congruent terms on a conditional and comparative scale that—in themselves—support states of "subconsciousness" and "unconsciousness".

The question as to "how" or "why" such an unqualified Absolute-value and perfectly self-congruent, infinitely consistent Being "content in its own nature" would give rise to the amplitude of creative and thus finitizing form that seems to compromise it on an infinite scale, can indeed be "answered". It is not a final "unknowable", but can be intuited and rationally explicated through any phase of its own Being; for all things are models, moments, exemplifications and self-duplicating expressions of Its Nature inclusive of its cosmogonic Impulse or Logoic zeal.

All things recapitulate and "holonomically" illustrate the sum of principles, powers and processes involved in the ancient Love-affair of the Infinite with the finite, so that anything under self-reflective apprehension may serve as sufficient point-of-departure for an adequate Knowing without having to retreat to some rarefied or yogically-specialized state, a "past" or one-time-only hypothetical moment as the ideal (and erroneous) proposition of the Big Bang in physics etc.

Thus we may come to see that the limitless creative abundance to which Absolute seems spontaneously to give rise, is not an arbitrary manufactory any more than the Triune Values of Absolute prove to be arbitrary. In a certain sense such creative abundance springs from an internal "necessity" of Absolute. We may suppose from this that Absolute may be "compelled".

But since It is "compelled", in this sense, by something within Itself, we cannot object that It is diminished by this "compulsion" to something less than Absolute (as would be the case if that "necessity" was imposed upon it by an intrusive principle).

Autogenous Parts and Mind-body Work Done Here and Now, Only One I.D. Required
(Se Habla Espanol):
Sign Seen on Pinstriped Cowbarn in Oxnard

And what is this "internal necessity"? Remember we noted that most theological-metaphysical descriptions have, in deference to Its "ineffable" character, attempted to back into defining Absolute by merely cataloguing or litanizing what It is not. thus Absolute is usually defined as pure Negation, a fundamental Non-being (i.e. "Neti, Neti," not this, not that etc). This accounts for one of its cited, tripartite "attributes" i.e. Void. Absolute is necessarily Void in the sense that It can't be qualified in its Infinite-unlimited character; but in its homogeneity and infinite Self-congruence with Itself, on the other hand, there is only one Value that can describe Its Identity . without delimiting or formulating an actual predicate: Void.

Being Void, however, (i.e. an Absolute-unqualified Non-being) there is only one "substance" upon which that absolute-value can work; there is only one referent to its term, and that is the Self-referent since it is infinitely consistent with and the same as. Itself. That Absolute Negation can only be applied, ultimately, to Itself. Whereas in backing descriptively into It, the value of Negation was used to "banish" the finite and thus delimited candidates to characterization, having successfully cleared the ground It stands triumphant as Its own Sole Referent. This means of course that It has only Itself toward which to apply Its term.

This leads us to the famous philosophical proposition regarding the "Negation of the Negation", which in fine Hegelian fashion never brings us summarily to the starting point, but induces an infinity of intervening "distance" between the Value of Negation and its own Self-ground. The factor of Absolute Non-being, applied to Itself as its own Sole Referent, can only give rise to Being. The only "trick" which an absolute, unlimited "Being" (i.e. Non-being) can pull out of Its hat, is that of Limitation. The only thing which an unqualified Principle can "do", is qualify. It certainly needn't "give rise" to infinite terms, since It already resides coincident with any such Infinity.

This is precisely the philosophical principle coded into the emblem of the Tibetan "Diamond-Vajra Void". The Diamond-Vajra represents explicitly a double-negative. The double negative is a self-negation, a cancellation applied to itself so that it apparently voids itself giving rise to the myriad possibilities of being, i.e. qualification, conditionality, delimitation etc
 

The apparent negation of itself, however, is a paradoxical prospect. Its Self-negation can only be hypothetical; it can only be the creative proposition of an infinite-unlimited Value. It can never result in a real collapse upon the finite and delimited, an actual decay into an encapsulated being undergoing infinite degradation; for it is precisely the continued underlying Reality of the Self-Negation of Absolute that cradles all terms of provisional Being, that holds them in its Self-canceling arms, nurtures and sustains them in and through Its own continuous Void-character.

Indeed Void-being is the only continuous (uninterrupted) value, for as we've seen it is That which is everywhere consistent with Itself, infinitely congruent and self-conformant to Itself. This infinite congruence and Self-conformance, moreover, in order to be Absolute or unqualified must be sustained in the face of all conditions; and "conditions" are precisely the brood of that Creative incubation in the alembic of Non-being, furnishing the plethora of potentially disruptive terms.

It is for this reason that, under conditions of Its apparent, creative Self-limitation through the potentiated appearance of all the Logoic worlds, Divine-Absolute-Being enforces the continuity of Its Identity (unbroken at infinity) through the value of Will.

Where There's a Will There's a Wu Wei

Will, then, is the operative term of Consciousness-absolute with respect to the universes of creative potential coming to expression through its very, Self-same Value. Will is the instrumentality of consciousness which enforces the Infinite fact of Its coming to Itself as Self-identity, or Conscious Self-awareness; it functions as the pressure, therefore, of absolute void-identity informing and flowing through the provisional patterns of identification (in the field of manifestation)—a pressure which pushes from within on the basis of the inherently indeterminate term of Void-being intolerably crowded and insufferably suffocated by any hypothetical investment of the Whole-value of Identity in a restrictive or determinable pattern.

Will is the pressure of transcendence, edging Identity to surpass every intermediate equation of (potential) identification with any conditional term.

Thus while it may seem that our "limited" wills are directed toward tangible or "limited" aims, the secret value informing any expression of Will is the value of the Whole, which simply uses the "personalized" instrumentality of wilt to test the proffered "completeness" of any given goal or desired form so as to measure that form inferentially against its own, transcendent void-value.

Will, whether apparently "individuated" or "personalized", the expression of "subconscious" units of nature-matter or Superconscious magnitudes of multi-dimensional order, is the enforcer of Consciousness-Absolute with respect to the apparently endless mediation of representative terms composing local patterns-of-identification as hypothetical equivalents to that unqualified Whole-value; will is the transcendental factor within that (provisional) investment of the whole-value of Identity, which serves to synthesize the testable unities of any given focal framework and at the same time surpasses them— at least inferentially—in the unrestricted power of its void-unity.

Self and Identity, then, are basic values of Absolute; and since Absolute possesses the inbuilt power, born of Its inherent Non-being, to overcome the "limitation" of Its perfect infinite congruence through hypothetical Self-presentation of endless "limited worlds", the relation of Absolute to Its own creative magnitude gives expression to consciousness as Will.
In this way it may be seen that Absolute-Identity and the phenomena of Creative existence are not antithetical.

Given a sufficiently accurate philosophical description of the necessary principles of Being at the outset, we automatically avoid the pitfalls that plague extant descriptions of spiritual and esoteric schools still largely accepted, at face value, as issuing from some "superior" viewpoint: i.e. those views running to the effect that Absolute and the overflow worlds of creative being are incompatible, innately antithetical and ultimately irreconcilable so that one side of the Sacred Equation has to be struck, eliminated as an inappropriate term through "proper" forms of rigorous meditative "insulation" practically producing a rigor mortis of extreme-paralytic tetany in the withdrawal of consciousness from its gross "food-sheath" etc.

Instead, we see clearly that the Creative (or Logoic) value of Expression springs from a very magical "internal necessity" belonging to the unique quality of Absolute as functional Non-being; such "necessity" makes the creative as a Whole quite compatible with the infinite Self-conformance and absolute congruence of Spiritual Void-Being, while at the same time infusing the potential patterns of creative expression with a variable factor (deriving from the elastic indeterminacy of the void-ground of all creativity) that permits any given combination of phenomenal appearance to conform quite happily to the standard of Divine Whim as cited by Meher Baba.

Such basic compatibility between Absolute-Identity and the fields of Logoic (or creative) expression, enforced by the instrumentality of Will, demonstrates the necessity of acknowledging the second great Quality by which we may characterize Absolute, i.e. the primordial quality of Love.

"Siva Loves Sakti"

(Middle-Dravidian Graffiti, Carved in the Carapace of a Turtle Found Lounging in a Corner Booth at Bully's Gym and Health Bar at Figueroa and La Cienega Having a Dayglo Elephant Standing One-legged on Its Back Supporting a Blacklight Universe at the Tip of Its Trunk)

Love characterizes the relation between Absolute and its creative expression; the "two" are actually of a single and inextricable piece, but united in such a way that one (the creative aspect) is obliged by the other (the Absolute status) and never the other way around.

The creative arises on the basis of the inbuilt value of Absolute as a whole-Negation having only Itself, ultimately, toward which to apply Itself. As such, the creative necessarily "borrows" its being from Absolute, but never the other way around. This intimate relation between the "two" already affirms several important philosophical propositions underlying any question regarding our furthest capacity to "know" about the Being which we find ourselves spontaneously living.

For one thing, this initial recognition contraindicates a significantly challenging proposition put forward by certain commentators throughout history, such a proposition has its most pointed modern application in confounding the hypotheses of "naive realism" advanced by science, i.e. the rather shallow, taken-for-granted premise that the descriptive characterization given us of the human nervous-system and the inner composition of the field through which it arises, is necessarily accurate or possesses basic verisimilitude (even though such a description inevitably proceeds from the prefigured variables of a pattern that hands us all its working terms a posteriori).

While such sage observation undermines the poorly-thought-out confidence of science's "naive realism", it inevitably leaves us with an unsatisfactory bifurcation; for now there seems to be no necessary relation between the Absolute-Being through which we inevitably take our being, and the patterning processes of perception and cognition through which we draw our practical description of the world.

The latter appears to be pure caprice, or at least nothing prevents it from being pure caprice; and while for a single instant that fact may seem acceptable, it should become plain with a little reflection that such a situation leaves us stranded with our prefigured perceptual complex functioning for all we know as a totally "lying spirit", and an unbridgeable gap opening by virtue of just that circumstance between our functional being and Absolute or True Being.

Indeed, stranded with those conditional faculties and a philosophical chasm separating them from anything which can truly be known, we are stuck in the present 3rd stage situation of consciousness characteristic of mankind collectively, in which we need ask whether there is any such thing as an Ultimate, an Absolute (and thus something knowable, in the sense of being an inextricable or apodictic—self-evident—value of our Being, rather than something imposed arbitrarily as a grid-pattern of cognition with no necessary relation).

There is however a necessary relation between the creative aspect of Being and Its Absolute status. Since the creative arises through Absolute-value, it borrows against and presumes to emulate that Value on its own finitizing level, for it's everywhere infused with the incomparable and all-desirable quality of that Whole-Being as its very Ground.

In this way the creative presumes immediately to configure itself according to the infinite consistency, self-congruence and absolute self-conformance that characterizes the Supreme Value of Being through which it upsurges; only it necessarily has to appropriate such inspiriting Value through the characterizing term of its own limitation.

Hypostatic Cheesecake, The Baking Dessert of Manifestation

(No Matter Which Way You Slice It, It Remains In One Peace)

In this way we find that the creative value of being configures itself first of all as a pattern-of-being having necessary. Noetic property. That which is noetic is intrinsically predicated on consciousness, for it exhibits pure abstract rationality. The configuration of creative "limit" as a proposition of infinite self-congruence and consistency through all its (delimiting) aspects necessarily imparts to it, immediately, an identifiably ideal quality. If for example a non-dimensional point represents for us the quintessential term of limit, we have to see right away that it's an ideal hypothesis possessing in itself no definitive "localization"; we can't pinpoint such a point—it upsurges as a proposition of the creative Value of being seeking to possess the Absolute-status through which it comes to expression, only on its own terms (it therefore implicitly seeks to substitute for that Absolute-status).

We can say then that such an ideal point-proposition comprises a saturate or plenary affirmation of the creatively delimiting Being of Absolute Non-being; it necessarily arises coincident with itself at all possible "points" of illimitable Being, but in order to do this would therefore seem to upsurge "beside" itself or ripple self-duplicates of itself in an indefinitely extensive displacement through its own basic indeterminacy, all such "smearing" or diffusion contributing to nothing other than its illimitable consistency and sameness under all conditions of its creative self-multiplication.

It becomes equally evident that such an undifferentiated, saturate "plenum" of the delimiting point-proposition would achieve an ideal self-congruence or limitless consistency when extended along particular dimensional axes: thus the proposition of a line, a curve of consistent deformation (i.e. circle) etc

We may see from this that a simple Euclidean geometry represents the terms of creative limit in their necessary relation-by-derivation from Absolute. "Euclidean geometry" isn't one "type" of geometry along with hyperbolic and elliptic etc., but a prototype of the noetic status of creative being. It demonstrates the extension of the infinite consistency, congruence and illimitable self-sameness of Absolute through various planes of delimited being, contrastively polarizing the architectural "lintels" of dimensional perpendicularity according to characteristic, coordinate axes (cf. the twistor mathematics of Roger Penrose, in which the mapping of minimum binary states into spin-networks produces regular Euclidean angles).

Since in Itself this Creative upsurge of Absolute-being has no preferential angle, no perspective, no discriminative "bias", we may understand that all such projection of every creative term through the coordinate axes defining the "limits" of its operative self-consistency, takes place according to a universal, indeterminately extensive Symmetry. All "lines", then, constituting unitive and coherent idea of a noetic type owing to the rational uniformity and self-consistency of their defining axes, proliferate as polarized complementaries infilling a radial symmetry of saturate, angular intersections. Every given "point" of the creative plenum (and a point may here mathematically summarize a line, angle, curve or plane, sets of dimensions etc.) comprises the locus of such an indeterminately extensive, saturate Symmetry.

Throughout this creative plethora of essential idea, there is no differentiation in itself; its values and properties uniformly characterize the Noetic whole without priority—though the potential of differentiation arises with the dimensional "extension" of the non-dimensional point-proposition of Limit, in the form of a line. The "line" establishes the minimal basis of defining "interval", and thus of the punctuation-mark of discontinuity, contrast, break, interference etc. '

The second great "circumstance" whereby Love may be located with respect to the necessary relation of Absolute and Its Creative potential, occurs in the process oi functional differentiation through which articulated and contrastive worlds, beings and things come to full-term expression.

Loaning, With Compound Interest

This occurs at the critical point in which the whole Value of Identity (coincident with Absolute-Being) reflexively comes to recognize the implication of the creative "borrowing" against that Value made by the delimited field of existence. For the self-same infinite Value of Identity infuses, flows through, and spontaneously inspirits the provisional coordinate conditions of every imitative self-conformance belonging to the terms of creative limit. Without in any way having "drained" the infinite reserves of Absolute Identity, all conditional identification-patterns symmetrically proliferating through the creative tremendum exemplify and draw forward the whole-value of that Identity in their own, parallel terms.

Yet to the Whole Value of Absolute Identity in Itself, these are precisely the conditions under which there may arise a real internal disruption, a decisive and fateful discontinuity whereby the securing self-circuit of Being infinitely "coming to" itself would fall short, frustrated at the contrastively defining barriers of differential identification-patterns.

That Whole Value of Identity inevitably recognizes the validity of the claim which all such finite and contrastive, polarizing values make against its Absolute Being; for they're the spontaneous and internally necessary expressions of all that's implied in the Identity of a basic Void-being. In order that Absolute-Identity honor the authenticity and "right-to-being" of the finitizing potential that borrows against It without depletion, (while at the same time honoring the intrinsic Self-definition of that very Identity as the value which comes to Itself in Infinite Sameness through all potential conditions) Absolute inaugurates the Loving Self-sacrifice of Its own Being through the provisional drawing of Itself into conformal identity-with those forms of potential delimitation.

Not only then do those forms represent configurations and patterned "proposals" employing the Self-same Identity of Absolute as suggested equivalents of It; they suddenly become, in the Cosmogonic Act, experimental expressions of that proposition putting theoretical premises into practical terms through the infinitely gracious enabling of such terms by the cooperative conformance of Whole-Value Identity, on a Conscious or Willed basis.

It is the Will of Absolute in relation to the creative proposal, remember, which enforces the absolute continuity and self-same
Integrity of Being on an Infinite scale under all conditions. Thus the Will of Absolute must first of all produce the cosmogonic circumstance of relative imbalance, shattering the (absolute/indeterminate) status of saturate self-canceling Symmetry characterizing the plethora of creative potential m itself. To this end It simply uses the geometries or noetic principles of delimited self-continuity appearing within It, as variable points of reference establishing a minimum triangulation of compound" focal" coordinates along a differential Axis. --

This differential "selectivity" arises as an intrinsic value of the basic indeterminacy of Absolute-void-being, of which the variable coordinate relations of all finitizing powers .and principles within it, are specifications.

"You Have to Draw the Line Somewhere"
Translation from the Original Etruscan, Inscribed on a Vase Depicting Either the Interior of a Paleolithic Tattoo Parlor, Or the Modus Operandi Of the Mesopotamian T.&T. Working Without Benefit of Wiring or Cable

With the establishment of an axial plumb-line through the plenum Symmetry of creative potential, the basis fix differential polarization is introduced. Such polarization permits a focal-coordinate "deformation" along a selective path of variable resolution, producing patterns of preference and stress, directional arrows, mutually invertible values of "recess" and "relief" and qualities currently interpreted at the level of physics as handedness or "chirality", "broken gauge symmetry", vector and entropic flow etc.

The self-canceling symmetry of any given point or- locus of coaxial potential (remembering that any such point here summarizes any geometric symmetry, i.e. that of line, angle, circle etc) within the Noesis of the creative field, owed its uniformity with respect to all other such self-canceling points to its "position" at infinity, with neither perspective nor differential plumb-line of Identification to take a cross-sectional fix on it. Any such point possessed the ideal of "global invariance", enjoying an homogenous consistency and uniform self-congruence from an amplitude of equivalent "angles" given the limiting condition of its premise.

Any configuration that could be taken through such a point, shared its value.

With the introduction of a differential axis (of focal-coordinate triangulation) drawing forward the compound grid-network of a multidimensional Identification-pattern, every such symmetrized point participates in a process of relative asymmetric alignment in which polarized fields obliquely intersect, interfere and overlap.

The resulting rhythms, harmonic proportions and multidimensional resonances reap an abundance of creative irregularities, (voluminously suggestive scallops, fractal fronds and decorative crenations) comprising the rich variable basis for a bounty of combinative potential; and all such combinative potential is drawn forward in conformance with a general or whole patterning grid-network suggesting the perceptual and cognitive range within which a world of interlocking, mutually defining forms may emerge.

Thus every such world is first of all expression of a unitive pattern-of-being—integrated along a coaxial locus of compound focal resolutions—conducting the informing force of Identity, all beings, creatures, events and conditions in any such world take their point-of-departure from a primary Noetic value through which relative identification-patterns are derived by a filtrate harmonics of creative interference.

Thus all creatures, beings, events and things of any and all worlds are basically ideo-form from the beginning. They abide as pre-existent unities, in all their possible combinations and relations, as power of the creative abundance of Being brimming over from the purely Logical consequence of an Absolute Non-being having only Itself toward which to apply Its value through Eternity.

The whole Landscape of living, surprising irregularities consists of coinhering, overlapping terms of polar counterchange participating in patterns of variable resolution over a flexible, multidimensional scale. Their differential patterning as cognitive wholes at the same time spreads them over the map as distinctive, immediately graspable identities enforcing a discrete integrity at each, full-stop interval in adjustment of the perceptual "range-finder".

All variegated, unpredictably changeable beings therefore take their collective and individual unities from the same comprehensive grid-network of focal typologies; no creature, being or self exists "in itself" except insofar as it's the endowment of an informing Identity taking variable stock of its potential self-definitions and ideally stable self-congruences. It's for this reason that all forms seem imbued with an instinct toward a simultaneous preservation of type, as if their conditional integrity need stand for the whole as currently stated, and exaltation of type, as by environmental absorption (either through eating or adaptation) calculated to subsume the unpredictable "exteriority" of existence as supportive matter of their own greater homeostasis.

Understanding conditional processes and "entities" as ideotypes of a grid-network generating polarized identification-patterns through the common axis of Consciousness, we may grasp "evolutionary" behaviors as a comprehensible whole. It's only in this way that we can identify the cause as well as the underlying reason and form, of the exhibited activity—e.g. evidence of adaptive "evolution" obtains from the tension between preservation of type and exaltation of type, accounting for both the deep conservatism and adventuresome drive of all formal delimitation inspirited by limitless Conscious value.

It may be seen from this that all geometries as well as the most imaginative forms sifted from the combinations and interactions of such geometries, coexist from the beginning "at infinity" as, equally, Idea. There is no priority, ultimately; and so there is no greater or more fundamental reality that attaches to "subatomic particles", for example, than adheres to the complex creatures apparently built up out of those "basic constituents". Pursuit of the "irreducible particle", then, never brings us any closer to reality.

No greater or more "final" value belongs to the micro-world. All perfectly macroscopic, widely variegated beings or perceptual "entities" enjoy equal ontological status with the most regularized and ideal-precision attributes of the infinitesimal realm.

He Spoke of the Coining Kaleidoscope...

Establishment of the coordinate Axis of Identity through the globally-invariant plenum of the creative field, enroots a differential from infinity to infinity producing a polarized subdivision of symmetric types. The initial homogenous and ubiquitously self-same symmetry of the (infinitely extensive) field of finitude, splits "down the delineated Middle" as mirroring symmetries, externally symmetric with respect to one another and at the same time internally symmetric insofar as each pole preserves the original symmetry in holonomically reflective facets; and then further differentiates with the repetitive passage of that Line through all the hierarchically separating phases and facets into sets that are externally symmetric with respect to one another, but internally asymmetric, i.e. uncompensated by polar self-cancellations in themselves.

This pattern is made accessible to visualization in the order of I Ching trigrams in which the first four trigrams,

Since the basic value of Identity is equal to Consciousness-absolute and is characterized as that which is everywhere identical to itself, there is always a continuity of that ultimate "level" of identity through every differentiation and polar subdivision produced by its passage along the triangulating, coordinate Axis of Being; at the same time, because all phases of manifest expression borrow implicitly against that Identity in formulating their potential programs of substitutive delimitation, there is now an "aspect" of that Whole-value Identity which sacrificially loans its wholeness in conformance with the premise of such phases.

The glassy Face of undifferentiated Symmetry in which those potential modes of delimitation are suspended, becomes functionally cracked; like the disruption of smooth continuity produced by a shear-wave, there arises an abrupt break which forms the contours of a whole-identity profile (i.e. a total Idea context drawing a focused world of allowable terms into contrastive relief).

Within the framework of such "Logoic" articulation the modes of potential limit—frozen through symmetric suspension of self-canceling values—leap to life, thawed in the context of "local" or uncompensated organizational asymmetries defined and drawn forward by the contours of whole-Identity perspective. (This process is made imaginatively accessible through Escher drawings, as the facsimile example below.)

Identity has to authenticate the being of creative vitality in order to be what It Is, i.e., infinitely the same as Itself under all conditions. It has to furnish the conditions under which that vitality can express its own premise, as the subconscious energy of being enforcing its continuity in defining terms.

The occasion of the electric outburst of vital-subconscious being in terms of conditional existence, is furnished by the coordinate pattern of typologies through which all such points of potential delimitation are functionally triangulated; within such defining context the burgeoning potential of the point-limit may be translated as a differential drive seeking to extend its continuity along a particular "plane".

The undifferentiated Affirmation of the being of the point-limit becomes a "faceless'' subjectivity, delineating itself through the reflective-coordinate context as which it's provisionally "fixed". The deep subjectivity of "limit'* becomes a contextual drive, a burrowing hole of homogenous emptiness opened in the close-woven fabric of being—intensified in its empty homogeneity to a unitive desire-flame, burning toward the fulfillment of perfect self-consistency and infinite congruence in conditional terms.
 

That drive or desire-instinct appropriates the contextual coordinates of all (mutually mirroring) ideotypes as a process of testable resolutions, with respect to the problematic postulate of Being—i.e. that of enforcing a perfect self-conformance and infinitely consistent continuity in conditional terms.

Star-log of the Peripatetic Point

All such point-units, as "interruptions" in the continuity of consciousness, exist first through subconscious compounds of hypothetical unities; each unit surpasses its identification with each such compound in turn as the form is rotated, modeled through angles of a 360 degree superposition containing all the potential of the phylum, subclass or species, and sloughed off like a once-useful skin—the irresolvable paradox of producing infinite self-congruence in finite form creating inevitable internal tension at the core of every such compound until the spirit exhausts the given potential and "departs". .

The point-unit, then, progresses in an aeonic apprenticeship through all the realms, dimensions, states and forms of nature; in turn it may function as the supervisory cell through which the integrities of animal, plant and insect life are ordered and dissolved.

Unmanifest in itself, it may function as the cohesive locus through which various organs, centers, systems and complexes of the subconscious nature-currents are integrated and maintained, both internally and in their "external" correlations. The point unit may progress to the degree that it attends in turn the complex functions of the chakra systems in the human form, or the projected nature-model of a mountain leopard (as subordinate unit of a group-soul intelligence collectively patterning the particular species).

The point unit "emerges" through the field of expression initially as locus of an elemental force, at the simplest level of organization. As such it "intersects" a given dimension of the creative field through a pattern of emanation breathing from organic and inorganic life, issuing out of rock, foliage, lizard, brook or butterfly; or bursting as a buzzing energy from the psyche of self-conscious being, possessing on balance the basic trait of vital, emotional or mental matter and thus some emphasized value of the elements.

In this way a unit of consciousness premieres as a vital-emotional opening into Being of a greater, "conscious" system of cognition or perception; it functions as the locus through which varying intensities of geometric order polarize under pressure of their implicit lines-of-force dimensionally extending, coupling and breaking in swift shifting webs of cross-correlation and convergence.

Existing as an efficient locus for such a system of energy (the pranas or vital-intelligence of nature, formatting the potentials of "physical" organization) the point-unit doesn't donate the geometries of type, angle and rhythmic interval out of its own substance. The point unit remains in itself the radix of a basically undifferentiated "subjectivity". All geometries are reflected through its relative "positionality" within the framework of the implicit, ideoform pattern.

Thus all such point-units, homogenous in themselves, function as reflectors enabling focal triangulations of the Conscious Axis (through which they take their being) to blend kaleidoscopic networks aligning structures and systems of anion as variable coordinates of the overall, typal grid.

In this way, the frying lines of geometric webbing don't need to be considered as compounds infinitely divisible into subtler states of compositional point-units, each existing as a conscious soul-potential. Soul-units aren't innate constituents of the lines and creative con-tours-of-being; they don't in themselves "compose" those lines. They are, rather, "lined up" through reflective ordering and relative integrations imparted by the operative ideotype.

That type is based on the particular "value" of opacity belonging to the presence of the point-units (i.e. all such units "occur" to Being in the first place as latent deposits of a particular style of limitation, with respect to Limitlessness; the presiding ideotype weaving them to progressive, sentient alignments will reflect—through structured values and cognitive qualities—the myriad implications within the original Restriction as an unfolded amplitude of correspondences).

The resultant geometries functionally integrating the point-units an filtrate reflections, crystallized at the limits of opacity furnished by the presence of the units; they are, themselves, integral substructures of patterned types reflexively drawn through wholeness of the Conscious Light of Being—i.e. the Logos and Its intelligent focal-coordinate mediators (the Angels, Dhyans Chohans, Pitris, phases of Supersoul consciousness or Sublogoi depending on your system of study).

Nonetheless because the shifting vital geometries arise through and at the same time serve to establish the situational presence of the point-unit within the framework of the presiding Pattern, they comprise terms of provisional identification for that unit. Its homogenous self-identity is contingently "invested" in the differential patterns and stylized modulations of light enabled by, and organized through, the flat interruptive unconsciousness of its centralist affirmation.

The "impressions" thus obtained through the positionality of the point unit are conserved as memory-record, and act as navigational rudder conditioning further patterns of response, extending the operative field of identity-recognition even in units that would be conventionally considered insensate, or "inorganic".

In this way the unit is "guided" by its impressional systems or condensed memory-record in developing through the global potential of the form, state or element which it serves to organize. The unit is not itself the form, state or element; but its impressioned record superintends the organization of subaltern units and their cross-correlated geometries as a coherent function within the framework of the overall pattern.

Such memory-impressions don't inhere in the unit as its internal "composition"; for every such point-unit of consciousness is irreducible and undifferentiated, homogenously self-same as the centralizing premise of being. The memory-impressions are provisionally associated with a given unit as operative forms of its contextual identity, so that even in its non-reflective, "subconscious" state that unit is able to invest the undifferentiated totality of itself in differential organizations appropriating (and functioning through) the whole-value of its unity.

The impression itself is not conserved "in" the unit, then, but is engraved in and through the medium of the Akash as functional expression of that medium.

The Akash is the potentially defining space-of-being, reflectively modeled as a crystalline network interpreting the tensors of energy/matter through variably mirroring and self-duplicating cross-sections of its polarized facets. In itself it's as undifferentiated and opaque as the eidetic units which seem to slough off from the Parent lumpft that matrix, i.e. the potential soul vehicles first appearing through the forms of nature-force (as irrepressible point-magnitudes of the vital soul) rotating subconscious apprenticeships in the elemental spheres.

Like those units it becomes "defined" as a polar tension of internal parts under reflective Light of Conscious Being, interpreted through superposed ideotypes belonging to the abstract-noetic value of that Being (which were, themselves, suggested to the Infinity of Consciousness by that interruptive presence of creative Limitation abiding within Itself).

A Conative Will-o'-the-Wisp

Both the Akash and the variable subdivision of soul-units within it, have an ungraspable existence. The Akash is the dark-internal disruption in the continuity of consciousness, abstractly representative of the total/undifferentiated value of Limit. It's a proposition within Being, unlocalizable in itself. Its subdivided units of soul-being arise as potential specifications of limit; undifferentiated in themselves, they nonetheless "appear" as magical holes or opaque disruptions of Being carrying specific value-potentials, as the abstract proposition of limit continues to suggest ideoform types of resolution between particular problematic existents and the infinite self-congruity of Absolute.

Such soul units are unrealizable and ungraspable in themselves; their existence has an illusory en soi. Yet they constitute effective disruptions in the simple continuity of consciousness; as such, they comprise the collective points-of-departure for the conscious ideotypes (the logoi) in which their style of delimiting disruption is incorporated.

Such ideotypes have no existence in themselves, since they depend upon the presence of the limiting point-predications that nonetheless don't dwell within them. Indeed such types preexist the amplitude of consciousness as a function of original, "ontological conditions"; they have no self-contained verity at all. They're dense immersions of a cosmic "surplus" upon which consciousness can draw (without subjective obligation toward them as defining "contents" of Itself).

The hallmark presence-to-Itself of potential limit (granted by the opaque value of the Akash and its gestating soul-constituents), induces Consciousness to identify the causative character of those "dark spots" by drawing upon the self-illuminative ideotypes through which they're modeled, and in which they're incorporated as a unitive mode of Resolution between "finite'' and Infinite. Consciousness "broods over" the disruptive point-presence as a means of attracting and shaping the unitive Light-of-the-ideotype, in illumination of the potential belonging to the point.

The pattern of the ideotype based upon the point, is drawn out in the presence of the point and reflected against the limit of the point, in potentiation of the ideotype.

Thus the point-value is "illumined" and procedurally revealed not as a graspable existent-in-itself but insofar as the Light of the ideotype is aligned in relation to its presence, and reflected against the Restriction of its ontological "limit" as filtrate beam in a polarized grid-pattern subtractively weaving a contextual self-reference (Le. the dimension, field, plane or world through which it comes to expression).

In this way it may also be seen that the memory-impressions comprising the potentially "manifest" side of the point-unit, have no real existence in themselves; the contextualizing patterns-of-being "conserved" in the Akash don't give us the thing-in-itself either, since their very integrity is due to the supportive coinherence of all, conjugate phases as which the impressions are organized.

That which is preserved in the Akash is a "permanent" record not because its presence finally tracks down a definitively localizable "entity" made of peculiarly perdurable materials, but because the time-factor is absent. Depending how it's viewed, either "up" or "down" the cosmogonic axis, it has either been removed, or hasn't beta put in yet.
 

Mailing Time

The time factor is functional product of the intersection between the vertical axis—the common juncture and resolving Line of consciousness—and the "horizontal" field of geometrizing potential, at the degree of compound-focal lockin perspectively displacing or phase-decoupling whole systems of mutually-invaginated coordinates through which conjugate qualities otherwise self-cancel, in a suspension of mirror-symmetric values.

Such phase dislocation generates stress-tensors across angularly displaced, coordinate networks; the locus of counterchange through such reciprocal displacements furnishes the term of energy for the given system, and thus contributes the factor of mutation (integration and disintegration etc.). The term of energy for any given system of organization, predicated on any geometrized order, depends on the factor / which expresses the degree of specific tension . in the polar displacements of coinherent, abstract conjugate values generating angular coordinates of the field with reference to the transecting axis of consciousness.

In the absence of t, the cyclic alternations and phasic highlight/recess of conjugate terms retires into the poised, "fetal" or enfolded coinherence of mirror-invaginated values; such values delineate ontological coordinates of filtrate light, reflected through and upon itself in counterpoised stasis. In the absence of t the measurements of relative "distance" are nullified, so that the still/peaceful residence of such geometrized light-values may be understood as coextensive with "space", indeed "defining" space at every point.

The processes of "change" are absent from such fossil light-deposits; the energy of change is absent, existing only as "potential" in those abstract-coordinate geometries comprising the essential codes through which any form of activity in the relative-behavioral field is organized. All that's left as frozen deposits or "tracks" of memory-impression in the Akash is the distilled, geometric skeleton, the bare ontological "cage" or abstract filet "out of time" from which, however, can be reconstituted as by magick all the patterns of anion and energy-exchange belonging to the "corruptible body" of the worlds, by simple resumption of the angular intersection through which its polarized planes were distributed.

The impressions in the Akash are "permanent" then not because they're fixed "things", but precisely because they have no self-enclosed existence—residing as mutually mirroring values each "pole" of which functions as inverse "zip-lock" of the other.

Whatever any such pattern-of-identification configures "in itself", the penetrant co-presence of mirror-invaginated values delineates an abstract "recoherence" across structurally dispersive arcs of its potential time-lines, locking the pattern as a gestalt whole in an incorruptible poise through the Akashic memory-record—like Bernadette's body at Lourdes. (The phenomenon of "phase-conjugation" in physics takes advantage of such mutually inverse proper-ties through "tricking" the time-signatures of their phasically-displaced coordinates.)

Such holonomic conservation isn't the same as the persistence-in-time of entropic wave-patterns in the physical field: the Akash is comprised of geometric markings, magical codes out of which inconceivable libraries of "stored information" may be retrieved. Its counterpart in etheric-physical terms would be something akin to Sheldrake's "morphogenic field"; or the "infinite regress" of interference-holographies through which the edges of dispersive wave-fronts become enfolded, and echoingly "preserved" across the total field.

Thus nothing exists in itself, except Consciousness-absolute; all the mystery of the Akash and its soul-potential, the patterns of nature and the amplitude of memory-record, the dear-light of Being and the Self-illumined Ideotypes, the very Logos Itself—all is a profound emptiness, and an infinite play of mirrors.

Cosmic Connect-the-Dots

The whole process can be roughly imagined by presuming yourself as the Consciousness which idly asks of a stow-afternoon what it might possibly be able to make out of the single form of a dot, indefinitely duplicated. The resultant lines of connection serve to "store" the actual ideas that upsurge from the limitless suggestiveness of the dots. Those ideas don't originate in the lines nor are they themselves the lines; they are noetic configurations or whole typologies of consciousness itself produced in the first place out of the presence, to consciousness, of the dot-potential. The "storage" or enforced impression of the idea through the connective line, serves to "engrave" the idea across the coordinates of the duplicated dot-presence. It "aligns" the formal typology in its abstract or ideal state, with the delimited point-presence which is its inspirational point-of-departure.

The patterns created by the connective lines neither inhere in nor substantially modify the condition of the "dot" itself. But they furnish provisional, variable profiles or differential "curves" of identity, of which the given dot may serve as coordinate locus in turn seeming to be "defined" through that functional intersection.

Thus the "impressions" of the memory-record are engraved in the Akash, i.e. the matrix through, upon or from which the delimiting point-loci derive; those impressions are ideoform in themselves, and belong to the patterned typologies of the Noetic Value of Being. Thus they neither modify, effect, change or efface the unitive undifferentiated substance of the Akash Itself or any of the eidetic point-loci derived by reflexive self-duplication from that delimiting, unconscious egg of the Creative.

Every such hungrily seeking unit, upon achieving the ultimate zero-sum of all potential "angles" or perspectives of the experimental form-of-identity, is passed through the Axial pleroma by virtue of its prevailing self-consonance with the Void-value of the transdimensional Line of Conscious Identity. In passing through that void-axis it is able to assume the succeeding degree of complex, organizational "resolution" in the format of a particular type (since all "types" and ideoform propositions of being emerge from the common denominator of that axis, at Infinity). It acquires its next experimental garment, whether woven of subtle-energy elements, mineral, vegetable or animal material.

In this way we see that the form of the creatural vehicle does not undergo evolutionary transition from one species to another; the paucity of real "missing links" in Darwinian theory exists for good reason. The undifferentiated point-unit is not equivalent to any of the differential forms of which it may become provisional, supervisorial identity. The point unit functions as the organizational locus through which a process of typal patterning—mnemonically conserved—may polarize the planes of the perceptual network into a particular phase of unity serving as its (elemental or creatural) "context".

The development and progression noted by inference "in nature" is actually a manifestation of the phasic intersection, through the organizational plane of matter, of the migrating point-unit procedurally exhausting one level of complexity in its unitive identity-supervision—or "investment"—with respect to an element, system, organ or organism (at any given astral, astral-etheric or etheric-material level); and rotating through the common storehouse of ideotypes in consonance with the Void-pleroma so as to emerge, on the "other side", in conjunction with the next-highest phase of organizational complexity and advanced sentience, much in the way a butterfly emerges from its "pupillary" incubation.

Thus every unit of Consciousness mounts through a hierarchy of complexities, as the locus in a cross-correlation of integrated processes moving in the direction of increasing flexibility, sentience, adaptability and versatility expressive of the drive toward stable self-consonance at a progressively escalating, more inclusive scale.

Each ascent through the "densities" of its (progressively domesticated and internally incorporated) coordinate systems, draws the locus of the point-unit closer 10 functional conformance with the universal at prototypal Aids, the median Pleroma or Void-channel of Conscious Identity physically configured in cross-section as the cerebrospinal structure of Man, i.e. Self-reflective consciousness. When the point unit finally passes into the Pleroma for the fateful moment of its Progression in which it becomes consciously congruent with that very Axis itself, it has graduated to Soul-being. It is now a Self-conscious locus, of volitional coordination, vehicularly fitted with his full complement of the multidimensional nature-current out of which it had worked its eons-long apprenticeship.

Avoiding the Void, Voiding the Avoidance

(Motto of the Ancient Order of Night-Surfers Emblazoned On Blue Escutcheon with Star-spate Rampant)

In this manner we see the innumerable ways in which the value of Love comes to expression in the relationship between Absolute and Its Creative amplitude. The whole-value of Identity lovingly infuses, informs and inspirits all apparently finite and subconscious units of Itself so as to draw them, on the attraction of Its own Value, into ultimate congruence with Its essential Axis.

Here the awakened unit of consciousness, now the Soul-entity, first lives that self-reflective value of Absolute Identity which—as we've seen—sacrificially aligns itself in conformance with the inverse coordinates of focal displacement whereby the most finite and locally-imbalanced properties of the creative pattern are granted disproportionate claim upon that whole-identity investment, so that the apparently inert and resistive qualities of physical-existence-in-itself are drawn to the fore.

Thus it is precisely through this Self-conscious mode of the physically-focused ego complex that the Whole-value of Supreme Identity seems to sacrifice its substance in amnesic conformance with the conditional identity-profile, the myriad egoic predicates to the subject-declaration "I am" (i.e. "I am"..."a doctor, a pilot, bewildered, alone, a housewife, a harlequin—").

At the same time, this negatively-polarized or "step-down" focus of the multidimensional Axis of Being is, as the egoically-con-figured Soul, in direct vertical alignment with values of Identity that maintain their uninterrupted wholeness without obscurity through provisional forms of identification, i.e. the essences of Superconscious or Oversoul-being Above the Abyss of "psychic materiality" presiding congruent with high-symmetry landscapes of the Creative, corresponding to the Heaven of Heavens; and those transcendental values of Absolute Being which abide Eternally Beyond even optimum congruence with such ideal-symmetrized Void-fields of creative quality.

In this way it may be seen that, on the basis of harmonization and positive-polarization alignment of the vehicular nature-currents belonging to the autonomic or subconscious circuits of that transdimensional Axis, the value of awareness (characterizing the self-reflectively conscious ego identity) may be integrated in direct conformance with those optimum terms of Absolute Conscious Identity abiding at the Freedom of Infinity.

In this way the greatest function of the intrinsic Love-value would have been fulfilled, in that the ensouled fields of manifest expression would have awakened into conformance with their Spiritual Ground.

This is the work of spiritual practice, and the obligation of humanity or that exemplification of Whole-value Identity apparently locked into the limits of definitional terms.

In the accomplishment of such an alignment, the relative "asymmetry" of the created patterns-of-being producing the apparent opacity and "destructive interference" of physical perception is cancelled of its former effectiveness and quietly belied—not by some fantastic installation of a global Supersymmetry of perceptual parities, necessarily, but by the awakening and illuminative "backlighting" of the Whole-value of Identity drawing the "actuality" of preponderant, anisometric impressions into equipotential parity with the abstract latency of all lines and angles specifically negated.

Thus the field of manifest expression is disclosed even under conditions of its continued "anisometries", as belonging to the Value of Void Being.

We see then that the Triune description of Absolute as Identity (or Self), Love and Void renders irreducible and coinvolved Qualities without in any way compromising or qualifying Its Absolute-nature. These are the terms of Its illimitable Being. And though they are inextricable, coinvolved and continuous terms, we find that they may be. functionally separated; for when they are "employed", through Will, to formulate the Creative pattern of Being, they become specialized for functional purposes and incorporated into that transdimensional pattern according to differential emphases.

Thus we find that, in viewing the vertical, cross-sectional display of the (physical) human nervous system and the cerebrospinal Axis, we may ascribe those three Supreme Values in proportional emphasis upon three subdivided phases of that upright Pattern.

The value of Identity is associated principally with the Head (and, esoterically, with the Crown and Third Eye regions); the value of Love is associated principally with the Heart (or, esoterically, the heart-center and throat-chakra); and the value of Void is associated principally with the abdominal region of the physical form (or, esoterically, the solar plexus, navel and reproductive centers) since that area corresponds transdimensionally to the structural locus through which the tangible properties of corporeal perception are aligned. In this way, Void is seen to characterize the minimum reality of the creative patterns of manifestation in themselves.

Back to Contents