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Giorgio Piacenza is a sociologist student in the Certificate program leading to a Master's degree in Integral Theory at JFK University.

SEE MORE ESSAYS WRITTEN BY GIORGIO PIACENZA

Interdimensional Contacts

An Integral Search for Complementary
and Transdimensional Patterns

Giorgio Piacenza

Introduction

Science and knowledge about ourselves would advance if we knew how “paranormal” effects occur. We would perhaps connect with non-physical aspects of ourselves and generate a wiser integral world culture accordingly. How might different “dimensions” interact? How might ET spacecraft get from one planet to another overcoming the speed of light? Can we travel through higher dimensions and then “re-materialize” or perhaps travel between universes? How might discarnate humans (as ghosts) occasionally demonstrate physical effects? What are the common mechanisms behind apports, psychokinesis, Electronic Transcommunication, ectoplasmic materializations and do all of these basically depend on the same laws and principles? I think that we need more than separate integrative efforts. To solve the “interdimensional issue” we need “integration2” or a more complete stage in the process of integrating knowledge even than what is being achieved by Integral Institute and others following Ken Wilber's model. Perhaps integrating different integrative models which work with complementary dualities (and in spite of prejudices against their validity due to their modern, postmodern or pre modern origins) can give us a few general clues.

The following essay will necessarily be speculative. It is also somewhat “dense,” free-flowing and convoluted and “getting its point” would probably require a basic previous acquaintance with not very well-known areas of knowledge. However, the essay is not “dense” in that it presents difficult equations or formulas. It is “dense” because I struggle to generate integrative concepts that aim at combining various areas of knowledge while maintaining rational adequacy. It is meant not to entertain but to explore with a modicum of reasonableness somewhat speculative issues that – if accepted – are not normally well-related with other speculative issues. Someone has to do it if most scientists, other intellectuals, esotericists, new agers and even academic integralists either prefer to focus on other themes or to avoid subjects that touch on the “paranormal” or strike them as part of the “fringe.”

To mature as a species and be able to connect as a coherent community with more advanced civilizations in the Cosmos, we have to get a better grip of the nature of reality (we have to understand its workings, how it manifests and what our role is) than what orthodox science and religion have –thus far - been capable of telling us. We need an “inter-realm” “interdimensional” Integral knowledge that will deepen and enhance our scientific and religious understandings. We also have to bridge the gap between accepting the “paranormal” without a scientific mind and being scientific but not accepting the “paranormal.” Someone has to look into this but not just as an enthusiast into alternative knowledge of probable spiritual and culturally transforming significance. It is about demonstrating the possibility of a new understanding about reality and from this to co-create a world in which the “paranormal,” (including in this broad category the reality of soul survival, the extraterrestrial presence, the general concepts behind technology and other “interdimensional” technologies like “scalar interferometry” and “zero-point energy”) has been scientifically and rationally demonstrated and integrated into our cultures. We need integralists that aim at integrating world-transforming models with reason, empathy, ethical concern and enthusiasm and still producing ideas that can be tested. If these models and empirical tests demonstrate that our classical behavioral and motivational adaptations are but to a limited segment of “reality” and, if they inform us about our own higher (less duality limited) natures participating in higher levels of “reality,” we may be able to create a new way of living in the physical world, not just by learning to use “interdimensional” technology but by activating more inclusive higher realm motivations; learning to live more spiritually under the patterns of the Subtle Realm even while experiencing through physical bodies.

After reading books and reports on non-orthodox and quantum physics, on aspects of Inca-Quechua wisdom, on the quadratic aspects of Integral Theory and also some information obtained from “ghost hunting” research (a part of survival research), I'm trying to find common patterns and the rudiments of some general concepts which might shed some light on what may be happening in relation to so-called “interdimensional phenomena.”

First of all I consider the word “dimensions” to be a misnomer. I used this word in the title because people normally use it to speak about other “worlds,” “realities” or reality systems” (like the “Astral World” of discarnate spirits often considered being the “Fourth Dimension). But “dimensions” themselves would be the obvious determining parameters of reality systems; particularly the parameters needed to understand how exterior “objects” are observed to behave within those systems. According to Integral Theory all reality systems (physical and non-physical) depending on duality would express subjective, objective, individual and plural manifestations. Perhaps these “parameters” (i.e. “dimensions”) are concomitant with how the objective aspects of a particular “reality system” relate with its subjective aspects.

In my view the three main realms of existence and-or Life/Universal Consciousness expression (posited in Vedanta) combine with each other and generate subsets of inhabited reality systems (also with combined characteristics). However, the type of relation between exterior objects and interior subjectivities would determine if the “reality system” is primarily “Physical” (or Gross), “Subtle” (or Mental) or “Causal” (or Seed). For our initial analysis most of the so-called “paranormal” effects we occasionally experience or intermittently hear about challenging our physically stable, classical sense of reality convey hints on how the Physical and Subtle realms interact.

In a sense, we can say that all three realms have their own kinds of “spaces” for the experience of exterior objects to occur according to principle. The Physical Realm would have an “exterior dominant” space and reduce retrocausality to a hidden potential state for exterior objects to be dominant under causal laws. The Subtle Realm would have a “relational space” and, in terms of realms, would be one in which the subjective and the objective quadrants would have an equal influence on each other. Finally, the Causal Realm would have a subjective or interior dominated “space.”

I posit that the three main realms (the Physical, Subtle and Causal) are expressions of a Trinitarian principle by which the Non Dual Source of being (or “Pure Being”) apparently subdivides when imagining duality (or the illusion pole of non-being). Each obeys a particular principle derived from one of the Trinitarian elements and each obeys its own relational logic between subjectivity and objectivity (I'm not complicating matters here by not referring to individuality and plurality) and cause-effect relations. This would mean that the concept of “causality” remains in non-physical realms and transcends physical “space” and “time” or “spacetime” (in General Relativity).

Causality, Retrocausality, the Subtle and the Physical

Just as “transdisciplinarity” can mean elements of a vaster knowledge that encompass and connect different specific fields of knowledge, in this case, for me “transdimensionality” means that the more inclusive logic, laws and patterns from a higher realm (like the Subtle) transcend, include, allow, define and connect many types of connections in a lower realm of less inclusive logic, laws and patterns (like the Physical). It means that physical “space” and “time” (useful parameters for our conscious experience of exterior objects in the Physical Realm) may derive from a way of functioning in which interiors and exteriors are complementary and co-equal.

After learning about the quantum relativistic Klein-Gordon equation, reading Antonella Vannini's and Ulisse di Corpo's work on “Syntropy,” also Jeff Tollaksen's and Yakir Aharonov's experiments on retrocausal influences, John A. Wheeler's “It from bit” proposal, Dean Radin's and Dick Bierman's experiments on “presentiment,” John G. Cramer's “Transactional Interpretation” and Claude Swanson's “Synchronic Universe Model” all of which recognize retrocausality, I assume that retrocausal influences do exist as physically effective possibilities and suspect that their separation from our conscious experience are a physically necessary way to originate classical, local, causal linear experiences in our specific type of physical universe out of the Subtle Realm of organizational possibilities.

The linear, causally time-progressive experience that we consciously experience while embedded in a physical body occurs so that in the Physical Realm a form of causality among exterior objects (which appear as exterior to each other) predominates. It is based on a metaphysical principle of manifestation for the Physical Realm and its subsets. Thus different kinds of causes from a timeless and spaceless realm become physical, time and space must manifest in a way in which “causes” are experienced as if moving from the past to the future. Also, its mirror-like symmetry (retrocausality) must remain in a “hidden” or “potential” state. This is the way mental causes are experienced under the experiential prevalence of exterior objects in the Physical Realm.

However, in the quantum world (which according to Heinsenberg is “semi-actual” or in a state of “potentia” in relation to our classical experience), retrocausality remains “real” and is necessary to the regulated generation of the Physical Realm where some possibilities become probabilities that are actualized through experience within specific space-time parameters. The more separate causality and retrocausality (the allowed order of events) are the more “physical” a universe may be. The more connected and thus mutually cancelling causality and retrocausality are the more a physical universe will acquire Subtle Realm characteristics.

If the Subtle Realm operates on a logic and causal laws that subsume those of the Physical then the experience of time and space might be optional and occur when required. The exteriors would adapt to conscious and subconscious interior expectations and – in turn – modify interior experience. In fact both would modify each other with equal effectiveness and depend upon each other to be.

The separation of retrocausality and time-forward causality derive from a “higher,” more inclusive level of a metaphysical, ontological and scientifically understandable unity existing in the Subtle realm in which –causally speaking- exterior “objects” are mutually defined by interior, subjective experiences. The experiential separation is necessary for the actualizing capacity of consciousness (as conscious awareness) to remain “physical” in a classical manner but in its subconscious it also remains perceptive of the retrocausal.

“Quadrants” (necessary for the existence of exteriors and multiplicity accompanying dual perspectives) would exist in all of the three main realms of being but their “either-or” distinctiveness would “rule” in the Physical Realm; would “be ruled” by the pre-quadratic “dimensions” that operate in a “both-and” manner in the Subtle Realm and would also be “ruled” by the fundamental duality that barely manifests distinct exteriors under a “neither-nor” operational logic in the Causal Realm. Thus, their relative relevance for consciousness would diminish as we move to more inclusive and ontologically real (closer to pure consciousness with no dependence on duality) realms. This relative difference would allow for interactions among the realms and this might be useful to discover a hyper physics that might exist among them. Furthermore, each of their operational “logics” would co-exist so that from the perspective of the Physical we could say that they are sufficiently distinct (or exterior to each other) to “interact;” from the perspective of the Subtle we could say that they interpenetrate and complement each other and from the perspective of the Causal that they are immanent to each other. The latter condition means that the exterior and plural quadratic aspects as “things” cannot logically sustain or define each other and must revert to the ultimate “non-thing” of consciousness as subjectivity. However, some degree of distinctions between things and non-things remain since duality still exists even if in a tenuous form.

When the 'causal' and 'retrocausal' (potentially existing in the Subtle Realm) separate from a higher state of unity and exterior mutual cancellation (the causal becoming 'actual' and retrocausal becoming 'potential' for conscious experience) the Physical Realm is generated and when they come together by canceling each other there is a re-integration into the Subtle Realm. The degree of coming together is equivalent to a degree of reconnection between the Physical and Subtle Realms. The degree of connection represents a space and time free type of causality which itself also is the source of physical energies and their transformations.

In the Physical Realm experience retrocausality becomes potential so that physical experience operates according to this principle in which causally related objects are apparently exterior to each other. This also means that in actual experience they seem to predominate over interior, subjective aspects.

On the other hand, in the Subtle Realm, individual and plural interior subjectivities would have the same causal status as individual or plural exterior objects. Both would be co-equal and causally generate each other under a complementary “both-and” logic. How to increase the causal-retrocausal connection and, therefore, their cancelation and also the connection between the Physical and Subtle realms needs to be researched. Some general clues may be given by the wisdom of civilizations (whether pre-modern or not) that used derived their cosmologies from a sense of complementary dualities.

Exploring Transdimensional Ideas from a Confluence of Integral Theory and Inca-Quechua Concepts

Perhaps, in order to increase the degrees of mutual cancelation between 'causality' and (its hidden mirror-like reflection) 'retrocausality' (and thus to increase the degree of cancellation of the parameters of space and time or their predominance while increasing Subtle Realm-Physical Realm interaction) we should think in terms of how the insides of “quadrants” (operating in a non-local but regulated manner specified for our particular physical universe) relate diagonally to each other. Let' think of the “canchas” which might be assumed as Inca-Quechua “experiential spaces” (or forms in which duality arises to experience) relating diagonally with mirror-like symmetry and complementarity.

In the XVI Century depiction of Inca Cosmology and Cosmogony seen above and originally drawn by JOAO SANTA CRUZ PACHACUTI-YAMQUI SALCAMAYHUA (a non Quechua Andean person who grew up with Quechua people and who also lived with Spaniards) we find that “upper” part corresponds to a sense of unity as few and more abstract elements (like the ovoid shape representing the supreme creator God Wiracocha) are shown. Also, the “lower” part probably corresponds to diversity as the granary and storage network or “collca pata.” Furthermore, “upper” would correspond to “Hanan” (meaning “higher” and also the abstract world of major deities and principles as a pre-given past) and “lower” to “Urin” (meaning “lower” and also the chaotic emerging, gestating, germinating future). Furthermore, to the Left is the Sun and to the Right is the Moon which is an object reflecting the Sun's light. This reminds us of quadrants depending on the “dimensions” of unity or individuality contrasted by diversity or plurality and also interiority contrasted by exteriority. The dimensions and quadrants of Integral Theory seem to be validated within another interpretation which nonetheless is to a great extent the product of wise men from a pre-modern society.

Resembling subjective interiority, the left side might represent the inner, self-effulgent light or Life of any world (which can be called the “Yanan” side) and the right side exterior, dependent, 'enamored' and 'in service' things (“Yana”) which reflect and serve that Life. There also are four general areas or “quadrants” with different symbols but among them, in the Upper Left is the Sun; in the Upper Right is the Moon; in the Lower Left is a River and in the lower right is a Lake.

In terms of Integral Theory's “quadrants,” the individual, upper-left, Subjective Quadrant would correspond to “Hanan Hanan” (considered as “highly positive”) symbolized by the “Sun” and its mirror-like complement would be the lower-right Interobjective Quadrant which would correspond to “Urin Urin” (thought as “highly negative”) and symbolized by “Lake.” Also, the Individual, Objective Quadrant would correspond to “Hanan Urin” (considered as “positive”) either symbolized by “Gold” or by the “Moon” and its mirror-like complement would correspond to “Urin Hanan” (considered as “negative”) and symbolized by “River.” While the Quechua or (“Incas”) didn't have a strong sense of good vs. evil their sense of things occupying “highly positive” to “highly negative” connotations may refer to how propitious the state of something was with respect to the flow of living energy or “Kawsay” (pronounced Ka/oo/sa/ee).

The Top pole “HANAN” means “Upper” and “Superior” (not 'one' or 'individual') but one of its related meanings refers to an “abstract world” which (through the idea of 'abstracting') can be understood as reducing complexity towards, simplicity and oneness. Without the accompanying word “Pacha” as in “Hanan Pacha” (the upper celestial world of superior entities, time and space, and super conscious world of abstract ideas), “Hanan” would probably correspond to Integral Theory's “individual” pole.

The Lower pole "UKU" means "Under," "Hole," "Hidden," "Inside" (not "two" or "collective") but one of its related meanings refers to a vital, chaotic, and instinctive world of subconscious forces which can be understood as complexifying or tending toward complexity, plurality and duality. Without the accompanying word "Pacha" as in "Uku Pacha" (the lower, hidden, underground world, time and space, world that can be nourished by dense energy or "Hucha" and world of vital instincts), "Uku" would probably correspond to Integral Theory's "plural" or "collective" pole.

The left pole "Yanan" can mean "essence," "substance," the "flower of flour," "pure," "clear," "pretending lover."

(This complementary relation of lovers together/ideal Yanantin)

The right pole "Yana" can mean "dark," "enamored," "dependent," "negative," "in service of" and "pretended lover."

The “chakana” or “Andean cross” figure represents a “bridge” between worlds. The three steps on each of the four sides represent the three main worlds of Inca Quechua Cosmology: “Hanan” or Upper world of abstract pre-given (past) principles and the higher deities; “Uku” (related to “Urin”) the lower world of what is the future world to emerge and, in the middle, “Kay,” the present world of experience. While everything that manifests depends on complementary dualities the central hole (“Chaupi”) represents “Kawsay” the source of living energy or Life. We might say that the “present experience” able to combine in a “tensional encounter” (or “Tinkuy”) both “Hanan” and “Uku” pachas in order to generate “Kay Pacha” is akin to what could be understood as the role of consciousness in Vedanta, in Integral Theory and in interpretations of quantum physics in which consciousness actualizes reality. The whole pattern can also be represented under numerous fractals and we might be able to combine the chakana with a torus in which the central hole is infinitely small and connected to the rest of the figure.

The Quechua or “Inca” “quadrants” refer to the relation between mirror-like complementary opposites and to a form of “both-and” logic. Before these “quadrants” (perhaps better described in the Inca Quechua language as “canchas” or enclosed spaces with expression characteristics) we have vertical and horizontal complementary relations: Up and Down (“Hanan” and “Urin”) and Left and Right (“Yanan” and “Yana”). These combine to form the “quadrants,” “canchas” or enclosed (defined) experiential spaces which then relate diagonally.

“Yanan” refers to flower of flour, purity, clear and essence and “Yana” to enamored, in service, dependent.

The “Inca Quadrants” have symbolic elements inside and their mirror-like complementary relation relates them diagonally. They are also considered to be propitious and less propitious with degrees of being positive or negative in some shamanic rituals. These elements may or may not correspond to what rises in Integral Theory's “quadrants” or they may or may not relate with the insides of these “quadrants.” This will have to be elucidated in future research.

The “canchas” or “Inca quadrant” symmetry is diagonal and may represent Subtle Realm connections offering some clues on how to increase the connection between the Subtle and Physical realms. Empirically acquired knowledge on this may have been lost or is kept for very few and rare initiates. Increasing the connection between the realms would entail sustaining a higher and stable degree of mutual cancelation between causal and retrocausal influences. Since “Hanan” is considered to be in the “past” and “Urin” in the “future” and their intersection (or, rather, “tensional encounter” or “Tinkuy”) in our present experience (in “Kay Pacha”) manifests the physical world of well-defined but correlated, “either-or” quadrants, tentatively speaking there might some general clues in this diagram.

The pre-quadratic “dimensions” of Integral Theory also have a “both-and,” mirror-like complementary relation that belongs to a Subtle Realm nature and might function to connect the insides of the “quadrants.”

Thus the “Single,” “Multiple,” “Interior” and “Exterior” “dimensions” which when combining give rise to Integral Theory's (Subjective, Objective, Culture, Systems) “Quadrants” are mutually complementary under a Subtle Realm “both-and” logic. They are a step prior and have a complementary, mirror-like relation. However, their derivatives, the Subjective, Objective, Culture and Systems “quadrants” are separately defined and non-reducible to each other. These “quadrants” arise simultaneously and correspond more to a Physical Realm structuring expression under an “either-or” logic. However, on a deeper/higher level of connection with the Subtle Realm they may be coordinated through a connection with the more inclusive “both-and” logic (that can include and transcend the “either-or” logic). The intensity of what arises under each quadratic expression or 'perspective' may be coordinated through the insides which can exist in the Physical Realm and also operate with a “both-and” complementary, mirror-like relational logic.

This diagram shows the next level of distinction in quadratic expresssions or perspectives. However the insides of quadrants escape the limits imposed by either-or distinctiveness normally associated with distinct, not mutually reducible but simulataneously appearing “quadrants.” The “insides” belong to another and higher level of sensibility linking the outside of the quadrants with a higher or more inclusive ontological level of greater sensibility and operational logic in which subjects and objects are co-equal in experience, mutually dependent and mutually created with a greater degree of free will.

Also the insides of quadrants may be complementary opposites in a diagonal way like the “Inca Quadrants” and they may be connected with the Subtle Realm's “both-and” logic.

The “insides” of each quadrant belong to a non-local (but perhaps regulated/specified/limited) connection between classic, either-or quadrants and completely non-local Subtle Realm with no need for the parameters of space and time (or space-time) to define the behavior of objects in relation to interior (individual or shared) experiences. In the Left Hand, Interior side they are individual and collective phenomenological experiences. In the Right Hand side they are the self-generating, creative, non-local “poiesis” (a word related with “poetry” and implying greater free will or less dependence on the causality of exterior objects) of singular and collective objects and through quantum mechanics we understand that there's a statistical order maintained that interacts with the classical macro structures; not an absolute, “anything goes” degree of freedom. Thus the non-locality (partially but not completely escaping the strictures of space-time) is under some regulation or 'control'.

The 'inside' of the individual subjective quadrant gives us personal phenomenology which is affected by the objective, material vehicle we are using. Its correlated 'inside' in individual brain functioning would manifest as the controlled holistic and non-local quantum phenomena being discovered in cognitive science. The 'inside' of plural or collective subjectivity could be represented by hermeneutics and how subjects feel in a group and implicitly understand each other's shared rules. The 'inside' of plural or collective objectivity could be represented by self-organizing systems phenomena like social autopoiesis. In other world, the 'insides' of quadratic expressions or 'perspectives' pertaining to the Physical Realm would be like interphases with the Subtle realm but also non-local inasmuch as they conform to classic space-time arrangements. Thus, we may speak of an initial degree of non-locality. Higher degrees may operate in the Subtle and Causal realms.

Furthermore, perhaps the Physical Realm “insides” also correspond with the quadratic “outsides” of the Subtle Realm and the quadratic “insides” of the Subtle Realm correspond with the “outsides of the Causal Realm. Finally, the “insides” of the Causal Realm (connected to Absolute no-form) would correspond with all forms in all realms, reminding as of the Heart Sutra's saying which can be summarized as “emptiness is nothing but form and form is nothing but emptiness.”

The Three Selves

In Integral Psychology we use the concept of “three selves.” I relate them to how each realm imposes forms of experience to a consciousness attached to its particular forms of duality. The “Proximal Self” would be the main actualizing self; the self that actualizes the present experience of “Kay Pacha” which could be physical, subtle or causal, depending on where we are primarily functioning on. This “self” (or rather sense of self) would experience in relation to the instincts about reality provided by its most outer vehicle. When incarnated in a physical body the primary sense of reality would be physical (in a classical way) and the quadratic perspectives manifested would primarily be classical, with distinct but correlated quadrants.

The “Distal Self” would provide a link between subjectivity and objects and a sensibility to affect consciousness in relation to the latter. When incarnated in the Physical Realm it usually manifests as “I am rich, poor, a doctor a man a woman” or any other objective (but incomplete) category. It also connects a soul in the physical body with sensibility to objects or a projection of its own consciousness into objects through Subtle Realm connective, experiential energies. Thus, (albeit with less actualizing influence) it also become part of the 'present' experience of an incarnating or physically embedded person. The “Anterior Self” is attached to being distinct and to being available to any possible experience according to organizing principles emanating from Consciousness within primordial duality. It is the self that says “I am” and witnesses what happens. It still pays a (largely unconscious) role in actualizing present experience of a particular “Kay Pacha” but mostly through essential pre-conceptual, universal principle-based expectations.

Unbeknownst to a normal incarnating consciousness the main creative or actualizing force is with the Causal Realm-located “Anterior Self” about which the person is normally unconscious off. The second most powerful creative or actualizing force is with the Subtle Realm-located “Distal Self” about which the normal person remains subconscious about. It is a force of subconscious attachments to and identification with objects. The third and less powerful actualizing force is with the “Proximal Self” about which normal persons are more conscious about and which, nonetheless, specifies a world with a great plurality of exterior objective details.

In relation to “Uku,” “Kay” and “Hanan” pachas (the three main Inca Quechua “worlds”), and in terms of experience, the “Proximal Self” would primarily be in “Kay” as the present, actualizing experience. The “Distal Self” would primarily be in “Uku” as the emerging or continuously materializing Subtle Realm providing energy and future potentials, as a plant developing roots before emerging to the visible surface. In fact, “Uku Pacha” is not only though as the world to come but normally depicted as underground both in a geographical and in a subtle spiritual way). The “seed” of that plant about to surface would come from “above,” from the “Hanan” and past form-generating Causal principles associated with the Distal Self. The importance of three realms connected to three main bodies, logics, states of consciousness, and other important Trinitarian expressions cannot be under estimated. In Inca Quechua thinking an intermediate third would be required to connect in a “proportional tension” (Tinkuy) two complementary worlds (like the multi-probable and chaotic “Uku” in the future and the orderly and abstract “Hanan” in the past) and this third element would manifest a “Kay Pacha.” Thus, actual worlds combine as potential times (reminding us of the causal and retrocausal) in an actual, experiential present.

While at their own level all these “worlds” would be “actual” they would hold relations of actuality and potentiality as to each other. This implies that actualization or adding more “grooves” or evolving patterns when primarily experiencing through a realm would be like an exchange and a flow between these realms or “pachas.”

In terms of the Platonic value spheres of the True, Good and Beautiful, the Causal and-or “Hanan” would be expressions of the “True” inasmuch as it represents the seed intelligible principles. The Subtle and-or “Uku” would be an expression of the “Good” inasmuch as it is an expression of relational balance. The Physical and or “Kay” would be an expression of the “Beautiful” inasmuch as (during incarnation) it is an expression of a non-transferable, felt sense of what is real and matters most.

The individual's “Proximal Self” would relate more with his or her subjective quadrant. The individual's “Distal Self” would relate more with his or her intersubjective or cultural quadrant and the individual's “Anterior Self” would relate more with his or her two objective quadrants.

The diagram above depicts the three main Platonic “value spheres” corresponding to the quadratic experiences and perspectives. “Beauty” (ot “the Beautiful) corresponds to indefinable, qualitative, individual, Subjective experience; Goodness (or “the Good”) to the intersubjective, cultural quadrants of shared values, rules, agreements. “Truth” (or “the True”) corresponds to the individual objective and plural objective (systemic) quadrants.

All four quadratic perspectives and-or ways to experience an individual has would take part on how a potential experience is actualized by consciousness immersed in a duality-based, quadrant-producing experience. As Ken Wilber and Steve McIntosh shows these quadrants also coincide with or express the three Platonic “value spheres.” The main factor which (combined with other individuals) actualizes his 'present world' or “Kay” Pacha would be his or her non-transferable, intimate, 1st person experience (the 'Beautiful' in Platonic terms). It will be his or her Subjective quadrant. Then, the relational or subjectively shared (actually intersubjective) values and implicit cultural rules of his or her 2nd person experience (the 'Good' in Platonic terms) would also serve to actualize (albeit less intensely) an individual's present world or “Kay” Pacha. Finally, the more distant and less active in actualizing his or her present world or “Kay” Pacha would be the individual's remaining two 3rd person, (singular objective and plural objective) quadratic experiences and perspectives (the 'True' in Platonic terms).

All quadratic aspects would intervene but the ones closer to phenomenological subjective experience would have more influence than the ones which can be considered more distant of 'conceptual'. Thus, the sense of self as the 'proximal' self (which I think is also influenced by the most intimate primary 'instincts' given by a Physical, Subtle or Causal vehicle into which a consciousness is projected) would be the most powerful (conscious, subconscious and unconscious) actualizer.

The insides of each quadrant would intervene directly in the actualizing of experiences and events through their connection with the Subtle Realm. Unlike the experience in the Subtle Realm the classical physical experience would take time and space and there might be a point of divergence and transition in the inside quadratic regions in which instantaneity and no distance become hidden-to-awareness (and in that sense 'potential') retrocausal quantum level influences and available-to-awareness (and in that sense 'actual') classical causal influences.

On Ghostly Interactions

Perhaps a relatively more unified form of experience given by a freer level of consciousness operating under less dual restrictions becomes limited and divided as the experience of instantaneity and equal relational balance between interiors and exteriors (and individuality and plurality) is restricted. The degree of separation or reunification between causal and retrocausal and how much of it remains connected would be the link between the Physical and Subtle realms.

If we knew how to increase the cancelation between causal and retrocausal influences either through individual and group conscious experiences or through artificial means we might be able to increase the connections with the Subtle Realm. Perhaps when - during research conducted at “haunted” places – the room temperature and people's temperatures anomalously drops (and it is often suggested that ghostly entities are extracting energy from the physical world in order to manifest) there's also an increase in the convergence and mutual cancelation of the causal and retrocausal while the physical patterns are transferred into the Subtle Realm closest to physicality. Then by will (as normally operating in the Subtle Realm) the ghostly entity releases the pattern and either moves an object, becomes opaque to light, produces a sound, or is able to record a sound in an electronic recorder and the temperature returns to normal. The order and movement of physical molecules which has acquired a different entropy returns to its original entropic state. If the entity doesn't produce a particular physical effect he or she may simply restores the previous physical balance or state of order-disorder by emitting heat and instead of producing a cold area produces a “hot spot.”

If we could perhaps artificially cause physical kinetic energy and patterns to diminish through clashing electric and radio frequency fields (like John Hutchinson seems to have demonstrated) we might induce “portals” into the Subtle Realm while increasing the cancelation between causal and retrocausal influences. Some of the physical effects (as apparently demonstrated by Hutchinson) include a reduction of inertia and a disconnection from Earth's gravitational field. Another clue may perhaps be given by Kozyrev's experiments (described by physicist Claude Swanson) on “torsion physics” in which causal and retrocausal influences allegedly relate in a non-local connection capable of modifying inertia (similar to what physicist Ernst Mach described) can gives us some clues.

Then again, the deep cooling (even felt within the body) of an environment often experienced (and detected with instruments) by “ghost hunters” before or during “paranormal” events reminds me of the “Peltier Effect” known in electronics: when electron flow through two different wires completing a circuit produces a cooling effect at the juncture, some of the kinetic energy temporarily becomes potential and again returns to its original state. Also, if the current flow is reversed heating takes place. During “paranormal” cooling we could say that the patterns of physical energy present in a higher kinetic state are transferred to the Subtle Realm through the conversion provided by the retrocausal activity in the quantum world. This conversion activity may be what some theosophical esotericists have called the “etheric.” No physical energy is lost; it just goes into a more potential (and less presently useful) physical state. However, in the Subtle Realm, the physical patterns (whose kinetic expressions became 'potential') were transferred into a space and time free Subtle exterior manifestation environment (that is into a different kind of 'space', an Interiors-Exteriors 'relational space' or a subjectivity-objectivity 'relational space') become more immediately useful. The kinetic usefulness was transferred into the Subtle Realm whose exteriors instantly respond to interiority or subjectivity.

When an entity mainly located in the Subtle Realm consciously or subconsciously wishes to produce a physical effect he or she makes use of the physical patterns transferred into a Subtle form; his or her environment instantly responds and the patterns return to the Physical Realm reestablishing (restoring) the kinetic motion 'anomalously' sequestered. This can be done, for instance, either by moving something, producing a sound, becoming opaque to light, increasing the local intensity of electric fields. If the entity doesn't produce any of these or similar effects purposefully or subconsciously, he or she might naturally release the transferred kinetic patterns by emitting heat and creating one of the “hot spots” that have also been detected by “ghost hunters.”

In these search for patterns in which philosophy, physics and a pre-modern cosmology present clues we need to be boldly speculative within reasonable bounds. We don't need to have all the empirical the evidence to dare (although more empirical verification would be excellent to guide our modeling). I'll venture to say that, perhaps some of the physical things we can manipulate have a complementary relation akin to characteristics suggested by the symbols inside the “Inca quadrants” and by opposing them they might cancel each other out partially returning Physical Realm quadrants to a Subtle Realm quadratic state.

Physical energy may not be produced or lost but the physical entropy and kinetic patterns of order may be temporarily transferred into space and time subsuming Subtle Realm patterns and be returned (by creating a classical physical effect or by simply releasing the anomalously transferred pattern). A measure of useful physical order is temporarily transferred into the Subtle through the retrocausal link always potentially available in quantum states. The degree of connection of ordinary, 'actual' physical substance with its 'potential' mirror-like retrocausal aspect may represent the stable intermediate “etheric” states spoken about by Rudolph Steiner and other esotericists. These states may temporarily rearrange themselves into less temporarily stable new patterns when the connection between the Subtle and Physical increase and, when this occurs, the insides of quadrants may become more influential.

Conclusion

There are many indications that patterns in different fields of knowledge describing some form of complementary duality relate with the issue of inter-realm or “interdimensional” contacts.