The Ever-Present Origin - Michael Goodnight - Editor

to the whole, even if that were possible, but rather to a lessening orweakening of this relationship.In qualitative terms, then, the expanding consciousness reduces its ownsystem of interrelationships. Unity is only a reduced wholeness; yet aninceptual consciousness in man is possible only once this unity has beenachieved. Polarity further expands the arena in which consciousnessoperates, providing the tension necessary for everything that lives andunfolds. At the same time, the originary presence of the whole is lessenedor dimmed. It can no longer be experienced to its original degree aswholeness but only through an act of completion or complementarity. And,as noted earlier, the further dimensional increment that drives polar selfcomplementarityinto the dualistic division and measurability ofoppositions does not even allow for an act of completion but at most for anact of unification which is always fragmentary. (These reductive"Potentialities of the Structures" will be presented in the very next crosssection below.)There seems, therefore, to be a qualitative reduction of wholeness thatcorresponds to the quantitative augmentation of consciousness which, bydimensioning, creates its own system of interrelationships. The increasingexpansion, extension, or growth of consciousness evident in the mutationsis inversely proportional to the reduction of the integral system ofinterrelationships which it has apparently lost. When viewed in this way,the dimensioned world seems to be one splitoff from the whole. Thequantitative spatio-temporal system of relationships increases to thedegree of the growth of consciousness and is recognizable in the increaseof dimensions and reification. Yet there is at the same time a proportionaldecrease of the pre-spatial and pre-temporal presence of origin; man is nolonger in the whole. Henceforth he is to an ever-greater degree merely aparticipant in the whole, although the whole ultimately cannot be lostsince the archaic structure or origin is irrevocably present.What takes place here is perhaps less a weakening or distantiation fromorigin than a remarkable kind of rearrangement. To us, accustomed as weare to thinking in terms of subject and object so as to be capable of mentalthinking, this presents itself as a rearrangement of intensities similar toconsciousness, in which what is rearranged is carried over from theobjective world - or universe, i.e., world in its entirety - into man. Manbecomes the bearer or agent of the originary "consciousness" (orwhatever we may wish to call it), and his earthly conditionality, via hisspatializing and temporalizing, renders terrestrial that which is integraland related to the whole.Man, however, is not just a creature of earth; he is also a creature ofheaven, if only because he breathes this heaven with every breath (if onewill permit the somewhat loose physical description). In every breath the"substance" of even the most remote heavens is present if only to aninfinitesimal degree. Now, to the extent that he is a creature of theheavens, what we have just observed to be a diminution or an35