(Integral Philosophy’s scientific and structural foundation)
Foreword Oscar Ichazo’s book, The Enneagrams of the Divine Forms— Perfect, Eternal, Unchanging Truths, begins with the scientific foundation upon which the entire Integral Philosophical Teachings are based. This leads into the connection to The Scarab and its Eighteen Spheres of Perception and Reality.
The Divine Forms reveal Objective Reality, from which the entire material world is created. This Reality manifests from the Transcendental Mind of The Scarab (Sphere 1).
Chapter 1 Introduction In De Anima (On the Soul), Aristotle tells us in the most determinate proposition, but put in a casual and loose way, “All is Soul, so to speak.” Integral Philosophy reaffirms this fundamental premise, asserting that, in fact, the Soul or the Sentient Being is a structure composed of an organic body with its organic systems, which is the foundation for a super–structure of another seventeen independent spheres (see The Scarab), each one with a distinct reality that functions in accordance with the Laws of Trialectics, or the logic of process in a reality that is cyclical.
The ‘organism in itself ’ has one main purpose as a whole and that is the basic ‘will to live,’ which is the basic function of survival. Aristotle tells us in the Nicomachean Ethics that all organisms have, as a primal function, the desire for the ‘good in itself ’ and the maintenance of life.
This description was improved by the Stoics, who qualified this fire as the pure mind of clear awareness which, in fact, was Anaximenes’s pneuma (Gk) or a ‘spiritual air’ that permeates our entire organism and our entire existence. It has been observed that this concept of a spiritual air permeating and sustaining all existence can also be found in the idea of prana (Skt) in the Hindu traditions and practices. This whole organic body is the basis of the eighteen spheres of a super–structure (The Scarab) that constitute the human Soul in Integral Philosophy.
(Nine Divine Forms and their ego-obscurations)
The nine ego–positions show nine effects or particular points of view that are in reality obscurations of the corresponding nine Divine Forms, and consequently there are nine distorted and erroneous points of view that do not fit with reality, which can be perceived only across the clarity of the nine Divine Forms.
The Divine Forms are then reflections of the Transcendental Divine Mind of God.
Mind that is awakened to Objective Reality, the Transcendental Reality of what is Universal, and consequently lives not in a subjective, private, obscure, and narrow world, but is awakened into the Light of the Universal, common world, where intercommunication exists because of the common Objective and Divine Fire that permeates both our common Universe and our common humanity.
(Absolute Mind, transcendence, and the arc of unity)
The strict difference between the Relative Mind of the inferior ego and the Absolute Mind of the Superior Divine Self is that the Absolute Mind is transcendental in all its nine Spheres. This is to say that these Spheres can only be discovered and disclosed by way of a Mind of Transcendentality that as such necessarily abides in total quietude, serenity and peace, as well as in the clarity and transparency of a Mind that is pointing at itself in a profound Self–remembering of the Pure Nature of the Absolute Mind as being the union of the Calm–abiding Quietude of Mind, a Mind that has entered into a State of Ataraxia (Gk), which is without any mental movement—just staying or abiding in the natural Mind without thoughts.
processes of the multiple and plural discriminative judgment of the Relative Mind of Concepts and Language, the Natural Mind arises.
Remember that the Ego–Fixation is a hardened point of attention, preoccupation and care in which we are extremely sensitive because of the distortion produced by the absence of the corresponding Divine Form.
Once a Mind of Transcendentality is attained by the Unity of the Relative and the Absolute Minds, then there appears the internal ‘arc of Unity,’ the recognition that the content of the mind or its own thoughts, and the mind itself as the source of these thoughts, are one and the same. The ‘arc of Unity’ instantly ignites a profound insight and Innate Awareness, a point of view that changes all other points of view, with a way to see reality without the disturbance of the subjective mind, which is transcended by the recognition that, in fact, “All is Mind.”
The reference is to the state of innocence, because the Mind now functions through the Divine Forms with an open view into Reality as it is, without the prejudices of obscurations and preconceptions of the fixated ego–position.
(Divine Will, Origin, and Harmony as the living triad)
The triad of the Living Group is the manifestation of the Super Form of the Good Man. The Good Man produces the ‘good life’ and the ‘good life’ promotes a Good Society.
The triad of the Living Group is composed of Divine Will (point 2), Divine Origin (point 4), and Divine Harmony (point 3). In the internal function of this triad, Divine Will (point 2) is the action point, Divine Origin (point 4) is the reaction point, and Divine Harmony (point 3) is the resulting point.
The Form of Divine Will, which is found only in Perfect Freedom, is the basic concept of the ethics of Kant and his ‘doctrine of Practical Reason,’ by which real will is found only in Perfect Freedom.
Therefore, Divine Will is the manifestation and the action (proceeding) of the Divine Form of the ethical force of the Good Man.
The Instincts are directly influenced and conditioned by the Polar Preconception of finding a rejecting, wicked and deceitful world, which is then answered by the warlike and aggressive preconception of the Spiritual and Sexual Poles acting through the manifestation of force and vitality to conquer or attract this wicked world.
A person with this Existential Attitude appears to have a “chip on their shoulder,” and they are ready to be disappointed and to react angrily, while living constantly in a state of anxiety provoked by projections toward other human beings.
Integral Philosophy establishes that when a Divine Form is lost, all the Divine Forms are lost at the same time.
The anger and anxiety that are so clear during childhood and adolescence become in adult life a neurotic system that has, as a Defense Mechanism, Aggression by word or deed, and a constant attitude that “I know better.”
This innermost will is the will to discover what it is that does not change and is complete, thus becoming the ultimate goal of survival—the ‘Being as such’ by which we enter into the Eternity of the Spirit and consequently into immortality.
As Aristotle says in his Nicomachean Ethics, moral judgment, ethical conduct, and virtue can exist only in the condition of Total Freedom of the subject. Any influence that limits the freedom of the subject by whatever means—physical, emotional, mental, or spiritual—corrupts and taints the pure act of freedom of choice in accordance with ethical principles.
The Stoics knew this perfected man as the Wise Man or the Sage who, because of his perfection of living in a Divine State, could not be polluted by any sort of mistake or corruption that could obscure the Soul. He was beyond good and evil. The idea that freedom is possible only in a state of relation with God’s Providence or His Will was asserted by Spinoza in his Ethics.
This is a mind able in its freedom to follow its innate ‘will to power’ or will toward that energy that is universally oriented to produce life instead of death, and thus able to follow the most basic and Universal command of survival.
What Sartre is telling us in this very complicated figure is what he means by present being, which is nothing other than a mind of non–conceptualization, and thus it is beyond reasoning. Because this mind of pure present is not thinking or conceptualizing, it is not making objects of reality, including people, which unconsciously we make into things or into objects of our own making. This is a process of endless subjective presuppositions that make us dependent on our mental constructions, thoughts or dreams.
we can only experience that freedom in the present ‘here and now’ without depending on the objectivized world of phenomena.
also a freedom that can be existentially real only in a State of Transcendental Freedom of the Mind. Divine Will is the level of a liberated Mind, free from the obscurations of karma that provoke suffering, which is the basic condition of a mind that is imprisoned in the gigantic labyrinth of its own subjective and Relative Mind.
Divine Origin enlightens the mind with the Knowledge of the Being as Source, the ‘becoming of appearances’ and the returning into Being. This Divine Form becomes the basis for contemplating the Natural Mind, the origin or Source as the foundation of all mind processes, and the possibility to transcend and liberate all karma or subjective processes into the Calm–abiding State of the objective Natural Mind or Divine Origin.
(Divine trinities across traditions and Neoplatonist synthesis)
Sumerian Trinity of Anu, God the Father; Enlil, the Divine Logos and Creator; and the Great Mother Ishtar as the Providential Spirit of God—was repeated in the Babylonian, Assyrian and Olympian myths with a common conception of three different consecutive creations. The Egyptian Trinity from Heliopolis was composed of the Absolute God, Atum, the Primordial One who is absolutely transcendent and uncreated; the god Shu; and the goddess Tefnut.
A final and more perfected trinity is from the great Neoplatonist Plotinus who conceived the Divine Trinity with the first person being the One Transcendental Good, the second person as the Nous or Divine Mind of Transcendental Forms, by which the Mind through its Word or Logos emanates the third person, the Soul or the Universal Spirit that permeates everything and appears in all human beings.
This Innate Awareness is felt as life and existence and as being primordially a Mind that has been awakened into the Light of its own consciousness in the form of a transparency which is such because it is empty of relative conceptions.
Equally indispensable is the proper Knowledge of the Law of Three or the Law of the Triad which, as referred to before, is analyzed by the Neoplatonists as proceeding, returning and sustaining; and by Trialectics as action, reaction and result.
This contemplation of the Divine of all was the Transcendental Knowledge of the Pythagoreans, a special type of Knowledge, a Gnosis, which alone can penetrate and understand that which is Universal, Infinite and Absolute.
The Sage could paralyze or grasp the Totality of the Mind and open the Mind of Silence and Transcendentality in what the Stoics called kataleptike phantasia (Gk), which would produce appropriate actions—harmonious acts that the Stoics called kathekonta (Gk).
The first Creation corresponds to the ‘Absolute Divine in itself ’ in the form of a triad of Gods of the Divine Spheres, the three of them being of the same substance, which is the Divine Triad or the Godhead.
Thus, the influence of Divine Harmony appears upon reality in accordance with a perfect and harmonic schema, which can be contemplated in such a way that we can come to hear the Divine Harmonies or have the perfect ecstatic transcendence of a vision by which we acquire the understanding of the whole and the opening into the Super Form of the Unity of God.
(The Displayer fixation and its ego-reduction)
The Fixation of the Displayer The fixated point 3 of the Displayer is the obscuration of the Form of Divine Harmony, which opens us to the perfect Reality. The main characteristic of the Displayer is that, because they are ignorant of the Laws of Divine Harmony, they cannot observe or appreciate the perfection of the Cosmos and instead react by developing their own sense of perfection and harmony. In this way, they separate themselves from the harmonious flow of Reality and become the creators of their own reality, a reality that is in complete disharmony, repetitious, cacophonic, and strident. The Displayer has the ego–delusion of being an extraordinary doer and performer of acts of great display and flamboyance.
The ‘Ego–Fixation in itself ’ accumulates other layers by which the Divine Form is also covered, making it even more impenetrable.
Ego–Reduction of the Displayer The Ego–Fixation of Displayers is formed by their projection of being ignored by their father, which provokes desire in them and produces the Existential Attitudes of anger and anxiety that give them an attitude of having a “chip on their shoulder.” The ego–delusion of the Displayer is Vanity because of their terror of being ignored, which makes them “Go for it, take charge, and present yourself with all you’ve got.” Their Passion is Deceit in the sense of make–believe as in professional acting, the political arena, or the military display of action.
The Displayer’s difficulty is their terror of being unconvincing. Their ego–reaction is the extreme anguish they experience for appearing inauthentic. The Displayer’s ego–justification for any mistake or blunder is to complain and project blame on others. They use the Door of Compensation of Over–exertion as their way to pacify themselves for their lack of results and success. The Displayer’s Dichotomic Existential Attitudes are being Authentic on one side and Theatrical on the other. The way out for the Displayer is their Creativity, which will lead them to their Trap—to be efficient and harmonious. It is through this Trap that the Displayer can enter into the Form of Divine Harmony which will dissolve their Fixation.