Integration of Superstructure and Substructure Development
As we have seen there is a continual separation of cognitive and affective modes during the point level. Increasingly the cognitive mode becomes identified solely with the spiritual "high level" personality in the form of superstructures. Meanwhile the affective mode becomes identified with the physical "low level" personality in the content of substructures.
Until this stage some overlap of modes is still in evidence. Thus at the "high level", affective superstructures - operating under the refined control of reason - emerge, while at the "low level" cognitive substructures - emitted through instinctive response - also emerge.
This prevents in turn total specialisation of mode. In their purest form rational or cognitive superstructures to a considerable degree are freed of any interference due to the symbols associated with emotional experience. This minimises confusion due to spontaneous feeling. Likewise in their most basic content, emotional or affective substructures are freed of any interference due to the control associated with rational experience. This in turn minimises confusion due to the repressive super ego.
We now however have reached the stage where total differentiation of cognitive and affective modes can in fact take place. Due to the considerable amount of affective development during the previous stage, there is now a greater degree of modal balance in the personality. So now, cognitive superstructures re-emerge at the "high level" of personality while the "low level" is given over exclusively to affective substructures.
With such a modal split, there is considerable emphasis now on the will, in trying to successfully co-ordinate these extremes so as to eventually achieve integration. In the attempt to maintain normality, it is very important to carry on with conventional work and responsibilities as well as possible. However, because of such deep immersion in the unconscious, one does it all as if in a dream. Because of the considerable shift in psychic energy away from conscious activity, one obtains no satisfaction from work and can feel no feedback from others. A terrible monotony is felt in what one does and the memory falls largely into disuse. One experiences a prolonged dryness which however is all part of an essential purification process.
Away from these conscious levels, remarkable transformation takes place. I will outline the various phases in detail shortly. However the key features can be outlined briefly here.
At both levels of the personality a complete union of the masculine and feminine principles gradually takes place. Complementary opposites which formerly were somewhat separated in experience now directly coincide. At the cognitive level reason and intuition converge. This can lead to a remarkable transformation whereby mathematics (representing the rational extreme) and transpersonal psychology (representing the intuitive extreme) now merge in an exciting new vision of reality. At the affective level male and female personas in the personality also merge. In psychological terms one acquires an androgynous identity replacing exclusive identification with either sex.
We will look first at the phases associated with this cognitive transformation.
Once more the eight phase approach will be of benefit. This is not an artificial device, but rather accurately reflects the manner in which understanding unfolds.
This is a philosophical phase. Though the main insights were acquired earlier, it is only now that one is sufficiently detached to portray its features clearly. It involves the attempt to reconcile in intellectual terms the line and the circle (i.e. the rational and holographic paradigms). One now sees that any attempt to model reality exclusively in terms of either paradigm is one-sided and distorted. We can indeed use mathematical notions to clarify this point. As is well known in the number system, quantities can be either "real" or
"imaginary" . In other words a comprehensive number system is "complex". Indeed the accepted way of representing this system is in a diagram where horizontal and vertical axes intersect through their centres. The horizontal axis is used to represent the "real" numbers and the vertical axis the "imaginary" numbers. It is very similar also in psychological terms. The rational paradigm is a horizontal approach to reality where understanding extends through just one dimension of experience whose basic assumptions are unquestioned. The holographic paradigm is essentially a vertical approach to reality where understanding unfolds intensively through differing dimensions of experience. The rational paradigm is ideally suited to the study of actual reality as it is at a given moment in time, whereas the holographic paradigm is ideally suited to study of potential reality and the inherent possibilities for changing reality over time. Conventionally, we associate the "real" with what is actual and the "imaginary" with what is potential.
So just as in mathematics a comprehensive number system is complex, involving real and imaginary components, likewise a comprehensive philosophical system must also be "complex" involving "real" and "imaginary" aspects. The "real" aspect is provided by the rational paradigm and the "imaginary" aspect by the holographic paradigm.
So rather than a "real" rational approach to reality, one now adopts a "complex" rational approach. I have referred before to this type of understanding as transrational.
This represents an applied phase more directly concerned with scientific understanding informed by the insights of previous development. One can now see into the essential problems confronting the scientific quest to model reality. Though many of the findings of modern physics directly conflict with the "real" rational approach of the Newtonian world view, this remains the basic scientific paradigm for the study of reality. The belief persists that ultimately all conflicts and difficulties can be reconciled within some enlarged "real" approach. As I have mentioned before this is exactly the spirit that informs Stephen Hawking's "Brief History of Time".
However this approach is ultimately impoverished and untenable. We now can see that a far more subtle "complex" rational approach is required in philosophical as well as mathematical terms. The form of reality at a global macroscopic level does not correspond with the contents of reality at a minute microscopic level. This is the fundamental difficulty preventing reconciliation of Relativity Theory with Quantum Mechanics. We identify the "real" with our rational constructs of control which give form to actual reality. In this sense Relativity Theory is "real". However the sub-atomic particles of Quantum Mechanics are primitive response patterns very close to the fundamental ground or dynamic potential of reality. In this sense these particles are "imaginary". The confusion arises when we try to apply "real" theories at both the superstructural and substructural levels of reality. This exactly complements the psychological confusion in trying to reconcile the "high level" and "low level" components of personality in solely "real" terms.
Thus if the form of reality is "real", the content of reality - in relative terms - is "imaginary". As scientific understanding always involves the dynamic relationship of both form and content (i.e. theories used to explain data), then of necessity a comprehensive scientific approach must also be "complex". Now many scientists do use "complex" mathematical notions in dealing with both Relativity and Quantum Physics. However the philosophical paradigm within which they are operating is essentially "real"
What is therefore needed in modern science is a "complex" rational paradigm which will involve the attempt to reconcile in turn both the rational and holographic paradigms. In other words science now requires a transrational approach.
This is a more internalised phase where one clarifies one's psychological experience in terms of these new insights. One can appreciate more readily how the whole development of substructures is in marked contrast to that of superstructures. Indeed one sees a direct parallel to the position already mentioned in physics. Thus the substructures resemble the sub-atomic particles of Quantum Mechanics exhibiting an "imaginary" structure. The superstructures on the other hand resemble more the global format of Relativity Theory exhibiting - by contrast - a "real" structure.
However, despite this, one is aware that a further transformation will be necessary to properly reconcile these two levels of experience.
This again is a more internalised phase where one can take a more detached view of psychological development.
We can illustrate the effects of these insights with reference to the classification of the various stages of psychic growth.
We have now journeyed through three of the four main levels viz. linear, circular and point.
The linear level is concerned with the emergence of conscious structures. Here it is appropriate to adopt a one-way positive approach. In other words development takes place in a forward direction with the evolution of progressively more advanced structures.
The circular level is concerned with conscious translation of the unconscious and the inherent complementarity of positive and negative polarities. Thus, as in mathematics, we have positive and negative quantities, we now have both positive and negative qualities (i.e. stages of growth). The unfolding of new structures represent the positive stages, whereas the corresponding mirror structures represent the negative stages.
The point level involves in addition the emergence of psychological substructures to complement superstructure development. As we have seen in contrast to former structures, these are "imaginary" rather than "real". Thus at the point level, we require a four way mathematical approach in terms of classification of stages which directly parallels the Argand diagram used in Mathematics to represent the complex number system.. Therefore we have "real" (conscious) stages and "imaginary" (unconscious) stages of development. Each has both a positive (objective) and negative (subjective) direction.
Indeed our final level (i.e. radial) involves a further fascinating transformation which again can be given precise mathematical expression. We will return to this later.
This stage again involves a more impersonal philosophical understanding of reality representing an advancement on phase 1.
Because "high level" superstructure experience is now considerably denuded of all sense interference, holistic reason becomes increasingly abstract and mathematical in form. We have already seen striking examples of qualitative equivalents in psychological terms to the fundamental quantitative notions in mathematics positive and negative, and real and imaginary.
However now there is a great extension in this ability to find (psychological) qualitative counterparts to (mathematical) quantitative notions.
This has many startling consequences. Conventionally an object is seen in one dimensional static terms as both "real" and "positive" . In other words its existence is defined in terms of objective conscious criteria. In striking contrast an object is now given a dynamic four dimensional definition. Thus it is both "positive" and "negative" with external and internal aspects. This means that its existence involves a two-way dynamic interaction of (i) object in relation to self (positive) and (ii) self in relation to object (negative). In other words both the external and internal directions of experience are involved. It is also both "real" and "imaginary" with collective and individual aspects. This again involves a two-way dynamic interaction of (i) rational concept in relation to sense perception (real) and (ii) sense perception in relation to rational concept (imaginary). Both the cognitive and affective modes of experience are involved and the object is "complex" rather than "real".
Thus conventional understanding involves a double form of reductionism, whereby the internal direction is reduced to the external and the affective mode is reduced to the cognitive.
Another interesting example with parallel mathematical and philosophical significance involves differentiation and integration.
As everyone who has been exposed to calculus knows, if y = x2, then when we differentiate y with respect to x (i.e. dy/dx), we get 2x. The vertical quantity or dimension of the number is reduced by the operation into a horizontal one dimensional quantity.
Differentiation in psychological terms involves moving from unconscious to conscious experience of reality. As we have seen the unconscious is a holistic two dimensional process with complementary positive and negative polarities. With psychological differentiation, this vertical quality or dimension of experience is similarly reduced by the operation to a horizontal one dimensional quality in consciousness where only the positive pole is involved.
Integration involves the reverse operation. In mathematics, the horizontal quantity becomes vertical once more. Likewise in psychological terms integration involves changing a horizontal to a vertical quality of experience, so that one moves from the one dimensional (reduced) conscious back to the two dimensional (unreduced) unconscious. This as we have seen arises from the fusion of structures and mirror structures.
However one now begins to realise - that properly interpreted - every mathematical notion has a precise psychological equivalent. The mathematical interpretation comes (directly) from rational conscious understanding. The psychological interpretation comes (directly) from intuitive unconscious understanding. The former provides the horizontal perspective and the ability to interpret reality within a given paradigm or dimension of experience. The latter provides the vertical perspective and the ability to alter the paradigm or dimension within which (given) reality is interpreted.
And it is precisely because the key purpose of the point level is to harmonise conscious and unconscious that one now is able to obtain this amazing marriage of rational and intuitive processes where mathematics and transpersonal psychology are understood as fully complementary.
Thus all mathematical operations such as addition, subtraction, multiplication, division, powers, roots etc., have complementary psychological counterparts.
Particularly important is the notion of number. There are many different number types, positive and negative, real and imaginary, rational and irrational, finite and transfinite. Once again these have all precise psychological equivalents. This should not be surprising when one accepts that in all understanding conscious rational interpretation at a horizontal level necessarily involves simultaneous unconscious intuitive interpretation at a vertical level. Unfortunately, this intuitive vertical component - especially in mathematics - is rarely explicitly recognised and is simply reduced to the rational.
This is closely related to the previous phase with a strong scientific bias. One realises in a new enlightened manner how the structure of the physical world is indeed mathematical. However conventional scientific understanding is extremely limited, being largely confined to a paradigm which is "positive", "real", "rational" and "finite". It is "positive" in that it confines itself solely to the external (i.e. objective) direction of experience. It is "real" in that it confines itself to the cognitive (collective) mode and simply reduces (individual) affective sense experience to this mode. It is "rational" in that it confines itself to the linear level of experience and the separation of opposites ignoring all other levels.. Finally it is "finite" in that it confines itself to phenomenal reality ignoring the domain of the "transfinite" and the truly spiritual.
However mathematics clearly shows that the set of all numbers involves considerably more than this set of positive real rational finite numbers. There are negative as well as positive numbers; there are imaginary as well as real numbers; there are irrational as well as rational numbers. Finally there are transfinite as well as finite numbers.
Bearing in mind that for each set of mathematical quantities there exists a corresponding psychological qualitative dimension, then this implies that the range of possible paradigms we can validly use to interpret reality is extremely varied. For each distinct quantitative number type in mathematics, there is a corresponding distinct qualitative number type (i.e. paradigm) in psychology.
It is customary for example in physics to consider many of the findings of Relativity Theory and Quantum Mechanics as non-intuitive. This unfortunately arises due to the mistaken tendency to understand reality solely within the rational paradigm. When one applies the appropriate non-rational paradigm however, their findings become fully intuitive.
We can illustrate the limitations of conventional scientific understanding in terms of the widely accepted notions of a world experienced in three dimensions of space and one dimension of time. If we accept that the appropriate structure of dimensional experience is in fact mathematical, then experience - properly interpreted - varies in accordance with what is possible in mathematical terms.
In mathematics we can for example have fractional dimensions. Therefore at the appropriate level of psychological development, actual experience of dimensions - when appropriately interpreted - is also fractional. Indeed the ability to see separate parts within a unified whole implicitly involves the use of fractional dimensions. Likewise, as we have seen we can have negative dimensions, imaginary dimensions, irrational dimensions and even transfinite dimensions. Properly understood depending on the level of psychological development, physical reality in turn will be interpreted in terms of corresponding negative, imaginary, irrational and transfinite dimensions. Thus the conventional view of the existence of positive valued real dimensions (of space and time) which are rational numbers automatically results from the imposition of the corresponding positive real rational paradigm. Thus physical reality which can be validly interpreted in terms of a wide range of possible viewpoints is reduced consistently to the interpretation of just one limited paradigm.
This is a more internalised phase. Again one reflects on one's own psychological experience in increasingly mathematical terms. Obviously, if mathematical categories can be used to structure (external) physical reality, then corresponding complementary categories can similarly be used to structure (internal) psychological reality.
In particular one tends to see striking relationships as between instinctive substructure activity and Quantum Mechanics. For example, whereas it is extremely difficult to predict in any given instance the timing and direction of instinctive response, yet from an overall perspective there is a high level of predictably regarding the nature of such behaviour. One could refer to this as the law of the unconscious.
This is a most exciting phase. One now discovers a remarkable mathematical way of structuring all the major stages of psychological development.
In the corresponding earlier phase we saw how the major levels of experience can be structured in this fashion. Thus for the linear, circular, point and radial levels, we have the rational, irrational, imaginary and transfinite structures respectively. Up to the final level - where polar opposites are fully reconciled - these come in both positive (i.e. structure) and negative (i.e. mirror structure) format. In all these cases there is a precise complementary interpretation available in psychological terms to the mathematical terms employed.
However, one now realises that the correspondence goes much further than this. Within each level of experience, all the main stages of development also have a precise mathematical equivalent.
Thus, within the rational number system, we have prime numbers, natural numbers, the integers and fractions. In each case, we can identify corresponding stages of linear development.
For example, the prime numbers closely mirror in their structure the earliest stages of pre-conscious or "primitive" development.
The key characteristic of a prime number is that it has no factors (other than itself and 1). Now, factors geometrically represent dimensions so that a number such as six which has two factors can be represented geometrically as a two dimensional figure. With prime numbers however, horizontal and vertical quantities are clearly differentiated so that all can be represented in solely one dimensional terms.
With primitive structures psychologically, there is a marked lack of differentiation of quantities and dimensions, so that a child continually confuses the two, being unable yet to place objects in an a dimensional environment of space and time. Thus prime numbers (where objects and dimensions are separated) complement primitive structures (where objects and dimensions remain fused).
We could proceed through stages of the linear level, and indeed the stages of all the other levels in like manner establishing this remarkable complementary as between mathematical (quantitative) and psychological (qualitative) notions.
Indeed it is potentially a highly creative procedure. On the one hand it enables one - coming from the psychological perspective - to see relationships in number theory in a new light. (I believe many of the "unsolved" problems regarding prime numbers can be approached in this fashion). In like manner - coming from the mathematical perspective - it can enable one, to see more clearly, fascinating fundamental patterns to psychological development.
So overall, we see here the developing marriage of mathematical thought and transpersonal psychology.
Development at the substructure level during this time increasingly involves a perfect "imaginary" counterpart to the "real" development of the superstructural level. What it represents is the unfolding in physical terms of the archetype of the opposite sex in the personality. A man for example will discover in the unconscious the feminine "imaginary" body which fully complements his conscious "real" masculine body.
Physical sexual attraction is so often involuntary and problematic because of the failure to adequately recognise this "imaginary" body. In experiencing such attraction, both men and women project outwardly the lack of this opposite body image in the unconscious. Attraction to the same sex would suggest a psychological reversal of normal characteristics. Thus a man who is physically attracted to a member of his own sex, in a certain sense unconsciously defines himself as feminine. I have already cited the interesting example of Christian male mystics who in describing affective union with a male God redefine the soul as feminine. Indeed it is precisely because of the imbalance in our culture - where the masculine principle dominates - that homosexual attraction is so prevalent. It represents an unconscious attempt to complement one extreme intellectual tendency by a countervailing emotional tendency. Therefore from a cultural evolutionary perspective, because of the insufficient manifestation of the feminine in society, a significant minority of men are unconsciously led to redefine themselves sexually in feminine terms.
If we look on such gay tendencies as "abnormal", it is only because our prevailing rational paradigm is equally "abnormal". In a saner healthier society, the masculine would be properly harmonised with the feminine principle both intellectually and emotionally. The rational scientific approach would be balanced by holistic intuition. Also there would be little concern with identifying personal identity on a rigid sexual basis. Indeed true equality entails that any human individual is essentially seen - not as man or woman - but rather as a unique person necessarily combining characteristics of both sexes.
Once more we will look at this development through the eight phase approach.
This involves the search for a physical sexual archetype so that for example a man may find certain images of women particularly satisfying. We already encountered a similar stage of attraction to fleeting "electronic" images. However now because the unconscious desire to repress physical erotic content has been considerably reduced, appropriate images tend to be still as in a photograph or magazine. Momentary fulfilment results from the archetypal projection on to external images of the "perfect woman".
One now is sufficiently free to stay and rest in an image fantasy without attempting to sublimate its contents.
A new form of meditation now takes place where a man, for example may find a picture of an attractive woman especially appealing. At an unconscious level her physical presence represents a basic lack in his own body perception which is now projected externally. To this extent he possessively desires the woman. However, by then attempting to focus on the image - as in meditation - a kind of psychic union can result. Gradually the involuntary attraction to the feminine image is lessened as he slowly appropriates it inwardly. In other words he now discovers that this alluring physical image is equally a reflection of his own "imaginary" body and complementary to his "real" physical body. What he has been projecting has been therefore an idealised image of his feminine body.
This is only the final development of the process of discovering the feminine.
Initially one is only willing to recognise the spiritual dimension. As we have seen for many Christians, religious devotion to the Virgin Mary is inspired by this desire to discover within themselves a feminine archetype of an appropriate spiritual kind.
Later one tries to incorporate this feminine archetype in more sensual emotional terms. This quest to achieve emotional union involves reliving the mother fixation of childhood. In rediscovering the Great Mother one also rediscovers the perfect mother of one's own unconscious.
The final and most intimate phase is the discovery of the feminine archetype also in physical terms. Indeed it is only through incorporating the feminine physically in the personality that involuntary physical attraction ceases. It is not that a man now loses the capacity for erotic desire. Rather, because he now owns his femininity, selfish ego is largely removed from such desire.
This is a more impersonal phase. Attention may now switch to intimate items of clothing associated with the fantasy woman one desires. Just as holistic personal attraction diverges in an "impersonal" manner so that one acquires an extended appreciation of the clothing of all nature, likewise specific personal attraction converges also in an "impersonal" manner so that one acquires an intensive appreciation of the object environment associated with a specific person.
This is a more internalised phase. Just as in fantasy one realises that the physical image of the perfect woman is equally one's own "imaginary" image, there is a similar sort of inversion also in impersonal terms. Objects representing feminine clothing become closely associated through projection with one's "imaginary" body.
This represents in fantasy terms a form of transvestism. This is a very important phenomenon which in many ways is misunderstood.
Transvestism - which is largely associated with men - is generally looked on as an abnormal and a sexual deviation. The reasons for this are interesting.
Basically in society with such rigid sexual stereotyping, it is generally harder for men to display the feminine side of their personalities. It is true that as society is based on the masculine principle of the rational paradigm, women are still not treated as equals. However because there is pressure on women to adapt to the prevailing paradigm, in is generally easier for them to give expression to their masculine side.
There are of course various ways of expressing this opposite sex in behaviour. If it is appropriate for men to give expression to their femininity in spiritual and emotional terms, then it seems inconsistent to deny this in physical terms.
This raises the whole issue of appropriate dress, where men are subject to rigid social conventions.
As sexual difference is not so sharply defined for the female sex, it is relatively easy for women, while fitting in with accepted norms, to cross dress to a considerable extent. However with men sexual difference in the manner of dress is far more pronounced. Because many forms of clothing are designed exclusively for women the underlying cultural message is that in this important matter of defining physical sexual identity, men are to be excluded. Thus if a man tries to give expression to his feminine physical side in the form of female dress he is treated by society as deviant and abnormal.
Thus transvestism highlights an important problem of behaviour in society which stems from a rigid polarised approach to sexual identity. We want women to be women and men to be men. As we have seen however, in a male dominated society it is necessary for women to become in many respects like men and this trend is now increasingly acceptable. However it is more problematic for men to become like women. Especially in the area of giving expression to a hidden feminine physical identity, strong cultural repression still dominates.
The urge of the transvestite arises unconsciously - not solely from the desire to wear female clothing - but also from the need to challenge a sexual taboo, that is discriminatory and psychologically without justification.
This is in many ways a repeat of phase 1, but at a more intensive level. Full physical sexual acceptance involves exposure to the naked body so that one can accept it without arousing inappropriate desire on the one hand, or undue fear and repression on the other. Thus as development progresses one exposes oneself to increasingly explicit images. Quite rightly in society there is concern about the easy availability of pornographic material of all kinds. Exposure to such explicit material is indeed often harmful and unhealthy. However full sexual maturity does require at some stage, exposing oneself to the inner demons of sexual desire, facing up honestly to deeply rooted physical urges and slowly learning to understand and thereby control sexuality. In this sense, sexually explicit images can temporarily play a justifiable role.
This is a more internalised phase whereby one learns to appropriate what is initially projected externally. In an important sense a process of unconscious transsexual transformation is now at work.
A man now realises that the archetypal feminine body is inherently part of his own hidden persona. In the most intimate way, he now has to learn to accept himself - in fantasy - as fully feminine, indeed physically as a woman.
It is important to realise that reality now operates at two distinct levels. At the conscious level of everyday affairs a man will typically remain quite happy with a masculine persona. He thereby identifies himself sexually in the normal conventional manner.
However at the unconscious level of intense fantasy he is now acquiring, in intimate physical terms, a complementary feminine persona. In this sense he identifies himself increasingly as a woman. Because of cultural conditioning this can be a very difficult transformation.
The end of his sexual odyssey is now to fully accept himself in fantasy as a woman. Indeed without this acceptance he will always remain to some extent a victim of projection seeking sexual fulfilment in an involuntary manner. Normally, sexual fulfilment is sought through marriage to a "real" external partner of the opposite sex. At this stage however, marriage is essentially an "imaginary" internal phenomenon, whereby a person becomes united, spiritually, emotionally and - most intimately - physically, with the other sex in one's own personality.
Thus a man, by this process comes into union with his own feminine archetype in the image of the perfect physical woman of his unconscious. In like fashion a woman comes into union with her masculine archetype in the image of the perfect physical man of her unconscious.
Transsexual behaviour, whereby a person changes sex - in "real" rather than "imaginary" terms - is highly interesting. It is a phenomenon associated with both sexes, though predominantly with men. This again reflects - in the case of men - greater repression by society of the complementary feminine side of their personalities.
Transsexuals raise the most important questions regarding the fundamental nature of sexual identity. Basically we try to define this identity in terms of physical characteristics. We have already seen that transvestite behaviour is socially unacceptable as it is indirectly challenges this limited definition of identity. We now have a more direct example so that a person with the sexual organs of a man will on this one criterion be defined as a man. However sexual identity involves far more than physical characteristics. Indeed, in the case of much medical intervention we implicitly accept this. If a man receives a woman's heart in a transplant operation, no one will suggest that this physical change alters his identity as a man. His identity thereby transcends merely physical characteristics. In like manner sexual identity sometimes transcends physical (sex) characteristics.
The genuine transsexual candidate feels continually trapped in the wrong body. Thus a person with the physical sex characteristics of a man, will strongly identify himself in all other respects as a woman. Since in the most meaningful sense, personal identity is defined by psychological rather than physical characteristics, it seems somewhat strange when society insists - even after a sex change operation - on defining such a person as a man. In truth, its highly limited and stereotyped notion of sexual identity is especially threatened by the reality of transsexual behaviour. It thereby attempts to defend its inadequate norms by in effect refusing to acknowledge this important manifestation of sexual identity.
This phase focuses on impersonal and intimate physical items e.g. clothing carrying an intense erotic appeal. As one comes closer to accommodating the naked body in full sexual explicitness, associated intimate items of clothing may become imbued with an intimate erotic appeal. When the body is fully exposed, clearly all items of clothing are removed. In corresponding terms one prepares for this full bodily exposure in psychological terms by gradually removing the remaining layers of repression in the unconscious. In this sense the continued erotic appeal of clothing is a signal that this repression has not yet been fully lifted.
Full acceptance of one's own "real" conscious body is heavily dependent on the ability
to accept the complementary "imaginary" subconscious body. One is reaching the culmination of this process. Once again transvestite desires in fantasy form are a necessary preliminary development. It is only through mentally dressing oneself in feminine form that one is gradually enabled to develop an adequate image of this alternative body. One now has two highly distinct and differentiated personas. A man in conscious everyday affairs will reveal his "real" masculine persona. However in unconscious fantasy, which is more dominant at this time, his - formerly hidden - "imaginary" feminine persona is revealed.
Quite literally he realises a "complex" rather than a "real" sexual identity.
Overall these affective phases represent in psychological terms the journey back to conception in the womb. As in biological terms the foetus is initially fully incorporated into the mother, male characteristics do not manifest themselves at this stage. Indeed every male as an infant foetus enjoys for a while an exclusively female existence. Therefore when one fully uncovers the unconscious one is led deep into a psychological womb. It is especially problematic for a man because of this discovery there, of a fundamental sexual identity which is female. Only then through this discovery can he - again in psychological terms - be fully incorporated into the archetypal mother, thereby achieving emotional maturity free of the anxiety of separation and loss.
Only when this occurs is he ready to be "born again" in a wonderful new reality.
As we have seen before, psychological development at this subtructure level is exactly mirrored also in physical terms. Thus it would be fruitful to look on physical reality as a mother womb in which all life is conceived. The "masculine" identity of matter comes from the assumption of a coherent structure or form which then becomes amenable to rational concepts or structures. However at its most basic, matter through primitive sub-atomic pattern has no "masculine" form and indeed has a solely "feminine" identity in a purely instinctive and spontaneous pattern of immediate response. Because of this lack of form no "real" tangible identity is evident. In other words at this level sub-atomic particles are virtual. In mathematical terms we now have the ultimate paradox that at this level the "real" world is in fact "imaginary"
Just as all psychological understanding - properly understood - is "complex" with both "real" and "imaginary" components, likewise all matter is "complex" with both "real" and "imaginary" aspects. At the reduced conscious level of experience however only the "real" aspect is manifest in the as world revealed through the linear level. At the unconscious level the "imaginary" aspect becomes more and more manifest until finally no "real" aspect remains. Again we can see how the scientific search for the ultimate "real" particles is futile. At the sub-atomic level the "real" aspect of particles becomes progressively more indirect eventually eluding all observational attempts. Meanwhile the "imaginary" aspect comes more prominent ultimately culminating in an existence without phenomena.
In the pure ground of the unconscious, psychologically and physically, phenomena no longer have meaning. In "real" terms this is nothing; yet in "imaginary" terms it is everything i.e. the potential ground within which all actual reality is contained.
The culmination of the point level involves an extreme level of differentiation of cognitive and affective modes.
At the "high level" superstructure level cognitive development is effectively denuded of all "low level" sense interference. This enables a highly abstract though subtle form of rational translation to take place where now reality is understood in psycho-mathematical terms. In other words mathematics - representing the specialised development of reason, and transpersonal psychology - representing the specialised development of intuition - are understood as fully complementary.
A marriage of reason and intuition now takes place at the "higher" level of personality.
At the "low level" substructure level affective development is gradually freed of all "high level" rational control i.e. the repressive super ego. This enables intensive and intimate exposure to erotic fantasy where an equally important translation takes place.
The personality is now seen as inherently androgynous combining both both sexes. A man for example will uncover through fantasy a hidden physical persona which is feminine. This "imaginary" persona of the unconscious complements the conventional "real" persona of conscious reality.
A marriage of masculine and feminine principles thereby takes place at the "low level" of personality.
Developments at both the cognitive "high level" and affective" low level" are themselves fully complementary. It is through dealing with unconscious emotional projections that rational development free of prejudice is facilitated. In like manner it is this refined cognitive control which prevents imbalance through prolonged fantasy exposure.
Because of the continual effort to balance these extreme modes, the central volitional mode is greatly exercised, so that experience becomes increasingly inseparable from the pure exercise of will. This experience is entirely without phenomena - either of a "high level" or "low level" kind.
So at the completion of the point level one enters a pure void.