Thursday, July 4, 2013

Decoding Interdimensional Contacts: Searching for Patterns in Complementary Dualities

©By Giorgio Piacenza Cabrera

Science and knowledge about ourselves would advance if we knew how “paranormal” effects occur. We might then perhaps be able to connect with non-physical aspects already constitutionally present in us obtaining a science and technology that would soften our dependence on classical physical interactions and help us to generate a wiser integral world culture according to more relational, connective values.


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 phenomena’ basically depend on the same laws and principles? To solve these riddles and become more aware of the ‘non-classical- elements available to consciousness we need more than separate integrative efforts. To solve the “interdimensional issue” we need a really serious “integration attitude” reflecting a more complete stage in the process of integrating knowledge even surpassing that which is being separately achieved by quantum physicists interested in the ‘paranormal’ or by psychologists and activists following Ken Wilber’s Integral Theory model. The key point is to begin integrating all those separate integrative efforts which (as in the case of some esoteric schools) often seem to claim universalism ahead of time. A key way to start might be attempting to integrate integrative models which work under complementary dualities and which (in spite of prejudices against their contemporary validity due to their modern, postmodern or pre modern origins focusing upon aspects of ‘reality’) can give us a few general clues.

The aim of this essay is exploratory - almost in a free flow manner - while working with information from Inca (Quechua) wisdom, Integral Theory’s “quadrants” and some concepts from Quantum Mechanics, all of which relate in one way or another to complementary dualities. It will necessarily be speculative. It will also be somewhat “dense,” free-flowing and “getting its point” would probably require a previous general acquaintance with not very well-known ideas in the aforementioned areas of knowledge. However, the essay is not “dense” in that it presents difficult equations or formulas. It is “dense” because it reflects my struggle to generate Meta Integrative Concepts (MICs) aiming to combine areas of knowledge while maintaining rational plausibility. It is not meant to entertain but to reasonably explore speculative issues that impinge on the ‘paranormal’ and which – even if individually accepted – have not normally been related with each other. Someone has to do launch the effort if most scientists, independent and academically bound intellectuals, esotericists, new agers and even various kinds of integralists either prefer to focus on restricted themes or onto many themes but under a restricted model or else to avoid subjects that touch on the “paranormal” in order not to lose credibility and they are considered 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 in it is. We need to go further than what orthodox science and religion have –thus far - been capable of telling us and I surmise that - along with this extension - we need an “interdimensional” or, rather, “inter realm” knowledge that will also deepen and enhance our scientific and religious understandings. We 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 these issues but not only as an enthusiast into alternative knowledge of probable spiritual and culturally transforming significance. These new understandings need to be demonstrable and serve to create a cultural milieu in which the “paranormal,” (including in this broad category the reality of soul survival, the more than likely extraterrestrial presence, psychic technology and other “interdimensional” technologies like “scalar interferometry” and “zero-point energy”) is scientifically and rationally demonstrated and integrated into a more inclusive “integral” understanding. In fact, we need integralists that boldly aim at integrating a multiplicity of world-transforming models with reason, empathy, and ethical concern while still producing ideas that can be tested, further enhanced, and improved.

If these “Meta integral” models and associated empirical tests demonstrate that our classical behavioral and motivational adaptations to the physical world are but temporary evolutionary adaptations to a limited segment of “reality” (regarded as relatively ‘actual’ and ‘potential’) and, if they inform us about our own higher (and less duality limited) natures participating in more inclusive of “reality,” we may be able to create a radically different way of living in the physical world, not only by learning to use “interdimensional” technology and to modify physical substance under different parameters but by activating our own more inclusive, “higher realm” motivations; learning to live more spiritually using the structuring patterns of the Subtle Realm even while primarily experiencing life through physical bodies.

General Concepts

After learning some details on non-orthodox approaches to quantum physics, on aspects of Inca-Quechua wisdom, on the quadratic aspects of Integral Theory and after acquiring some data from “ghost hunting” research (an integral aspect of survival research), I’m after common patterns and general concepts which might shed some light on what could be happening in relation to so-called “interdimensional phenomena.”

First of all I consider the word “dimension” as used in these cases to be inaccurate or a misnomer. I used the word in the title because it is normally used to refer about other “worlds,” “realities” or “reality systems” (like the “Astral World” of discarnate spirits also often considered as the “Fourth Dimension). But “dimensions” themselves would be the determining parameters of our experiences of reality systems; particularly the parameters necessary to understand how exterior “objects” are observed to behave within those systems. We are used to considering dimensions as spatial in a geometric and physical sense. Even the higher spaces and or dimensions talked about in String Theories are of this kind. However, my reading of Integral Theory is that all reality systems (physical and non-physical) depending on degree of duality would express subjective, objective, individual and plural manifestations. In other words, they would all have expression “spaces” for “objects” differentiated from subjective experiences. Perhaps these “parameters” (i.e. “regulated expression spaces”) also reflect the principles and laws under which 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 (also posited in Vedanta) combine with each other and generate subsets of inhabited reality systems (also with combined characteristics). These “subsets” have sometimes been called “planes of existence” and experienced in one way or another (disclosing different aspects) by innumerable individuals (sometimes collectively like in some shamanic ceremonies). However, the type of relation between exteriorly experienced and collectively experienced “objects” and interior subjectivities would determine if the “reality system” is primarily “Physical” (or Gross), “Subtle” (or Mental) or “Causal” (or Seed/Germinal).

For our initial analysis I’ll assume that most of the so-called “paranormal” effects we occasionally experience or intermittently hear about as challenging our physically stable, classical sense of reality (to which some of our basic ‘instincts’ are adapted) convey hints on how the Physical and Subtle realms interact. Becoming aware of the interactive exchanges in the “insides” of the quadratic expressions would eventually free us to live in the Physical Realm under more flexible “rules of engagement” so to speak.

In a sense, we can say that all of the three main realms of existence have their own kinds of “objective spaces” geared for the experience of limitation and duality (through exterior objects) occurring according to three main principles. The Physical Realm would have an “exterior dominant” space and, in order to subdue within the greatest duality the power of conscious manifestation and time-forward, linear causality with its mirror-like complement retrocausality would have to split from the Subtle Realm in which there’s no obligatory (but, rather, optional) restriction based on “distance” and “duration.” Retrocausality would be necessary to maintain the integrity of the physical system as an integrally (and non-locally) connected “whole” and would adopt a quantum potential form, relatively speaking.

This split (into actually experienced causality and potentially subconsciously perceived retrocausality) would be necessary for exterior objects to act as experientially dominant under linear, time-forward, causal laws. In this way, what we did would have consequences in how we relate with other subjects and in relation to the limitations imposed by physical objects and, even if retrocausal influences (for instance as Wheeler’s  “advanced waves”) are necessary to actualize classical events, we wouldn’t normally experience them in a conscious manner. In this “Physical Space,” the exterior causality among objects would normally prevail over our conscious subjective wills.

The Subtle Realm itself would have a different kind of space; 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. There would be a greater degree of freedom for Subjectivity but a conscious entity might still get caught in the lure of its creative capacities by instantly manifesting according to subconscious expectations. Individually and collectively created exterior objects would also be perceived and experienced more vividly and poignantly under a “both-and” complementary, relational operating system, logic and laws which would (if thus expected and because a classical “either-or” logic is a subset of the more inclusive aforementioned “both-and” logic) mimic a sense of physical-like separation and the (individual and collective) creation of physical-like environments when necessary.

Finally, the Causal Realm would have a subjective or “interior-dominated space.” That space in its highest form would always manifest principles emanated from consciousness itself when pretending to operate under a most basic duality while unity prevails. Consciousness embedded in this realm would be a step away from the Source (which non-dually reunites all exteriors and interiors) experiencing itself free from all duality and from exteriors and multiplicity.

On the other hand, in the Physical Realm, consciousness would experience that he or she or it cannot modify exteriors by willing it as in the Subtle Realm or that exteriors are not his, her or its dependent products as in the Causal Realm. In the Physical it takes time, distance and effort to manifest. Inertia, time and space have been projected from within into existence. The creative power of consciousness remains but in a physical sense it is highly invested into rigid exterior patterns. However, the disconnection is not total or else not even the Physical Realm would exist. The ‘inside’ non-local connection with the Subtle and from then on with the Causal remains. However, this connection – even if non-local -would be regulated. There would be an informing regulation producing the characteristics of time and space and fundamental values like Planck’s constant permitting a specific degree of uncertainty under Heinsenberg’s “Uncertainty Principle.”

Moreover, the parameter of “Time” as useful for General Relativity would not only be a mathematical measure of the “order of events” (as theoretical physicists Fiscaletti and Sorli propose) but a measure of the amount of time energy required to modify physical objects in a particularly regulated physical space within the Physical Realm. The concept of “Time” would also acquire a different meaning in the Subtle Realm which exists in a “higher symmetry” from the metaphysical standpoint of what consciousness can experience.  In physicality “Time” would be a measure of how much physical energy is necessary to produce change but in the Subtle Realm it would be like the power of manifestation of subjectively compromising objects.

According to genuine Subtle Realm seers across the world, the whole Kosmos is an intelligent and integrated realm of Life. While only patches of organized life are perceived in the Kosmos’ Physical Realm (through the physical senses), some theoretical advances on the origins of autopoiesis may lead to a pertinent modification of this understanding and of the Integral Model. This would entail connecting physical phenomena (normally observed through Exterior Quadrants) with what (from an outside-exterior perspective) would seem to be their own potential interiority. Here I’m referring, not to simultaneous, correlated, quadratic arising forming well-defined structures, but to an interpenetration of quadratic perspectives itself deriving from the logic and processes of a relational Subtle Realm. In fact the three realms would simultaneously interact, interpenetrate and be mutually immanent to each other and all of these relational modes would have distinct causal influences.

In the Physical Realm “Space” and “Time” may be a specifically programmed ways to accommodate causal and retrocausal influences to allow a specific convergence of the vastly different experiential possibilities given in the Subtle Realm but – also to promote evolutionary action/reaction through choice, responsibility and consequence - they probably subdivide into that which is consciously perceived as actual and that which is not.

While all realms would manifest the four basic quadrants of expression and perspective, the Subtle Realm’s Exterior quadrants would function more like the intersubjective quadrant in Physical experience and the Causal Realm’s Exterior quadrants would function more like how we experience the subjective quadrant in Physical experience. I also posit that the three main realms of relative, contingent being (the Physical, Subtle and Causal) are expressions of a Trinitarian principle by which the Non Dual Source of being (“Pure Being” or “God”) subdivides in appearance when imagining the illusion pole of non-being (generating duality). While everything that ensues remains in “God’s Realm,” so to speak, three manifestation spaces are created to give the illusion of independent existence to individual conscious fragments. Each realm is structured under and obeys a particular principle mainly expressing one of the Trinitarian elements and each obeys its own relational logic and cause-effect relations between the expressions of subjectivity and objectivity and individuality and plurality.  However, I’m not complicating matters here by not exploring the relations between individuality and plurality other than saying that in physicality exterior multiplicity and a greatest number of subjects (and thus ‘illusion’) is greatest. The existence of non-physical “relational logics” (ways to find rational meaning) would mean that the concept of “causality” remains under other expressions or forms in non-physical realms transcending physical “space” and “time” (also General Relativity’s “spacetime”).

Consciousness Projecting itself onto Exteriors by Different Degrees

If we think that non-dual Consciousness is at the essence of all that is actualized into the illusions of duality divided under different intensities in the three main realms and if we think that that our individuated consciousness experiencing attached to these three main realms are essentially sustained by the non-dual Consciousness, we could assume that our innermost consciousness also actualizes (and in a sense, “is invested” in) exteriors.

This diagram shows how consciousness may invest itself, projecting its actualizing power, or become differentially self-bound into its own actualization of experience under various degrees of Exteriority during its own co-creative generation of (or participation in) the Causal, Subtle and Physical realms. Each cross represents a degree of intensity of such experiential involvement; a degree of power and freedom invested in Exterior limitations through co-creation or actualization. These basic differences of the involvement of consciousness in relation to Interiors and Exterior and three realms (giving six basic combinations) would also generate the possibility of differential causal interactions between the realms.

I think that –in order to experience within a particular realm of duality - consciousness ‘empowers its vestments’, so to speak. There’s nothing ‘exterior’ to God’s non-dual Consciousness but, along with that Source, individuated consciousness participates in smaller co-creations of the illusion of exteriors as being ‘real’ and separate from self and empowers or projects its self-unto them to have experiences by being limited, modified and affected by them. Moreover, when it is ‘invested’ with any degree of objective exteriority (‘substance’ or ‘matter’, whether physical or non-physical) in any specific realm, it will experience existence structured as a ‘Mind’ with patterns coded under the collectively shared material structures established. Consciousness thus invested with a specific variety of (physical or non-physical) matter will have a ‘decoder’ to relate with that matter in a specific realm. In a way it is like a holographic decoder interpreting Exterior objects as Interior qualitative experiences through a connection with the higher, more inclusive (holistic, non-local) realm in which consciousness has more control over Exteriors. This connection would take place at the ‘insides’ of each quadratic manifestation which (in the Physical Realm) operate less deterministically. When there’s intelligible inter-realm experience and so called “paranormal” events consciousness would also experience this through an inter-realm ‘decoder’ or substance that is temporarily strengthened to resonate with both realms.

Causality, Retrocausality, the Subtle and the Physical

Just as “transdisciplinarity” can mean that elements of a vaster knowledge encompass and connect different specific fields of knowledge, “transdimensionality” also means that the more inclusive logic, causal laws and patterns from a higher realm (like the Subtle and the Causal) transcend, include, allow, define and connect many types of elements 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 equations, 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.

From Antonella Vannini’s “A Syntropic Model of Consciousness” we learn that:

“The relativistically invariant version of the wave equation was produced by Klein and Gordon in 1926 in order to convert the Schrödinger wave equation into a relativistically invariant relation, Klein and Gordon had to insert the energy/momentum/mass relation (special relativity): E2 = c2p2 + m2c4  (where E is the total energy of an object, p the momentum, m the mass and c the speed of light).
In Schrödinger’s wave equation (quantum mechanics) obtaining a relativistically invariant equation known as the Klein-Gordon equation:
The solution of Klein and Gordon’s equation depends on a square root which always leads to a dual solution: one positive in which waves propagate from the past to the future (causality), and one negative according to which waves propagate backwards in time, from the future to the past (retrocausality). This dual solution is well expressed in the d’Alambert operator in the form of retarded waves (which propagate forward in time) and advanced waves (which propagate backwards in time). The Schrödinger wave equation has, in contrast, only the retarded wave solution.”

The use of the energy, momentum, mass relation (favored by Einstein in his original equations) in Klein-Gordon’s relativistically invariant equation also makes the causal and retrocausal solutions physically ‘real’ and meaningful.

We normally experience a linear, time-forward world of macro-scale objects. In spite of space and time losing their absoluteness as frames of reference in General Relativity, this is the classical, deterministic, continuous world favored by Einstein’s intuitive sense of order. Then, upon measuring quantum world objects we obtain information that is ‘semi-real’ in that the more space-like qualities are precisely measured the less time-like qualities are precisely measured. We need both types of qualities to speak of a physically real event but in this interface between the macro and the quantum levels of physicality we seem to obtain half of the information needed. There’s half of what is classically needed to speak of an ‘order’. Even if recent “soft measurements” procedures are closing the gap the fact basically remains: the interface is half real.  Klein and Gordon’s equation offers an intermediate solution since – due to the use of momentum – it relates to a physically ‘real’ world with a causal order. However, the solutions are subdivided into ‘time-forward’ and ‘time-backward’ causal solutions. Where is the ‘time-backward’ one which we barely occasionally experience in some “paranormal” events? They could be considered as reciprocal and as complementary, each one potential in relation to the other and combining as such in a ‘present’ outside of time to materialize specific objects. But What happens if they meet in actuality? Would they cancel each other and return their causal influences to a pre-quantum realm?

The linear, causally time-progressive experience that we consciously experience while experientially embedded (but not limited) to a physical body occurs so that in the Physical Realm a form of causality suitable to 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 because we can only measure with sufficient certainty either space like dynamic qualities or time-like ones), retrocausality remains “real” and is necessary to the specified/regulated generation of a subset of the Physical Realm where possibilities become probabilities that are actualized through specific space-time parameters. The more separate causality and retrocausality (the allowed order of events) are (adopting actual and potential qualities) the more “physical” and objectively deterministic a particular physical subset universe may be. The more connected (and thus mutually cancelling) causality and retrocausality are the more a physical universe will acquire Subtle Realm characteristics. These degrees of connectivity and separation for each universe (also subset reality system) would be stable but might be temporarily modified during ‘paranormal’ events.

As mentioned, if the Subtle Realm operates with a logic and causal laws that subsume those of the Physical Realm then the experience of time and space might be optional and occur only when required. Its 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 derive their cosmologies from a sense of complementary dualities.

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

The following development is highly speculative but 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 the “upper” part corresponds to a sense of unity as few and more abstract elements (like the ovoid shape representing the supreme – and perhaps ultimately non-dual - creator God “Wiracocha” and a star cross) are shown. Also, the “lower” part probably corresponds to a sense of diversity as the granary and storage network or “collca pata” is shown. Furthermore, “upper” would correspond to “Hanan” (meaning “higher” and referring also to an abstract world of major deities and principles as a pre-given past) and “lower” would correspond to “Urin” and-or “Uku” (meaning “lower” and also referring to the chaotic emerging, gestating, germinating future). Furthermore, to the Left is the Sun (Inti) and to the Right is the Moon (Killa) which is an object without its own light but depending upon reflecting the Sun’s light in order to be visible.

The drawing as a whole reminds us of Integral Theory’s quadrants themselves depending on the “dimensions” of unity or individuality contrasted by diversity or plurality in conjunction of interiority contrasted by exteriority. The dimensions and quadrants of Integral Theory seem to be validated within a vision which is to a great extent the product of wise men (probably “Amautas” and “Altum Misayoc”) from a pre-modern society.

Resembling subjective interiority, the Left Side (which can be called the “Yanan” side) might represent the inner, self-effulgent light or Life and the right side, exterior, dependent, ‘enamored’ and ‘in service’ things (the “Yana” side) which reflects that Light and serves that Life in an ideal complementary relation or “Yanantin.” The Left Side also shows a man and the Right Side a woman. There also are four general areas (which could be tentatively called “quadrants”) with different symbols but among them, in the Upper Left is the shining Sun (Inti); in the Upper Right is the Moon (Killa) and clouds nearby; in the Lower Left is a River (“Mayu” in Quechua) watering the Earth and mountains (Pacha mama) and, in the lower right is a Lake or body of water (a “Cocha”).  The contents of these “Inca quadrants” would almost correspond to the classic esoteric Western “elements” of “Fire,” “Air,” “Earth” and “Water” which would also oppose and complement each other diagonally (Fire-Water and Earth-Air). Would this be an excessive extrapolation?

Compared to Integral Theory’s “quadrants,” the individual, upper-left, “Subjective” Quadrant would correspond to “Hanan Hanan” (considered as “highly positive”) and symbolized by the “Sun.” Its mirror-like complement would be the lower-right Interobjective Quadrant which would correspond to “Urin Urin” (thought of 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 exerting a spiritual battle, their sense of things occupying “highly positive” to “highly negative” (perhaps highly propitious to non-propitious) connotations may refer to the state of things with respect to the flow of living energy or “Kawsay” (pronounced Ka/oo/sa/ee).

Do these “quadrants” (one of the five “elements”) from Integral Theory/AQAL agree in some ways with the “Inca quadrants?” Could pre-modern tribal, animistic and mythical cultures working with complementary dualities generated some understandings worth looking into even today that a segment of the population is developing integrative, post postmodern views?

Since the “Chakana” (popularly known as the “Inca Cross” but more exactly representing a “bridge” between worlds) has four sides and three steps or levels in each side (representing the three worlds or “pachas”), I’ll use it to represent plausible relations with the “quadrants” and the “three realms” postulated in Integral Theory.


The Top section “HANAN” means “Upper” and “Superior” (not ‘one’ or ‘individual’) but one of its associated meanings refers to an “abstract world” which (through the idea of ‘abstracting’) can be understood as reducing complexity into simplicity and oneness. With 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” pre-quadratic dimension and also to the Causal Realm (in which there’s greater unity and diversity is potentially contained).

The Lower section “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 manifested things or tending toward complexity, plurality and further duality. With the accompanying word “Pacha” as in “Uku Pacha” (the lower, hidden, underground world (primarily of “time” and then of “space”) 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,” pre-quadratic “dimension” producing further subdivisions and perhaps associated to the Subtle Realm. 


The “Chakana” pattern 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 the abstract and pre-given (past) principles as well as the highest deities; “Uku” (related to “Urin”) the lower world of what is the future to emerge in the world of present experience and, in the middle, “Kay,” the “present” world of experience. While everything that manifests depends on complementary dualities the central opening or hole (“Chaupi”) represents the connection with “Kawsay” or primordial living energy. We might say that the “present experience” is able to combine in a creative “tensional encounter” (or “Tinkuy”) both “Hanan” and “Uku” pachas in order to generate “Kay Pacha.” Present experience could be akin to the role of consciousness in Vedanta, in Integral Theory and in interpretations of quantum physics in which consciousness actualizes potentials into reality. The Chakana pattern can also be fractally represented in 2, 3 and higher spatial dimensions and I suspect that we might also be able to combine topologically it with a torus in which the central hole is infinitely small and simultaneously connected to the rest of the figure.

As mentioned, the Quechua or “Inca” “quadrants” denote a relation between mirror-like, complementary opposites and a form of “both-and” logic. Metaphysically prior to these “quadrants” (perhaps better described in the Inca Quechua language as “canchas” or as “enclosed spaces” with their own expression characteristics) we have the aforesaid vertical and horizontal complementary relations: Up and Down (“Hanan” and “Urin”) and Left and Right (“Yanan” and “Yana”). These (as with Integral Theory’s “Individual” “Plural” “Interior” “Exterior” “dimensions”) combine to form the “Inca quadrants,”  “canchas” or enclosed (defined) experiential spaces which then relate diagonally. 

As a whole, both Integral Theory’s “quadrants” and what might be the corresponding “Inca quadrants” are “content free” Meta expressions of the characteristics under which reality expresses and can be understood. Things and sentient beings would see the world and express themselves under what for universal consciousness would be “perspectives.” As mentioned the “Inca Quadrants” are also distinguished by some symbolic elements inside and – also as mentioned - their mirror-like complementary relation relates them diagonally. These elements may or may not correspond to what arises within Integral Theory’s “quadrants” or they may or may not relate with the non-local “insides” of these “quadrants.” This point will have to be clarified in further research.

The “canchas” or “Inca quadrant” symmetry is diagonal and may represent pre-quadratic, Subtle Realm connections offering us 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 Andean 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 creative 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.

Diagram Depicting Some Symbolic “elements” and Complementary, Mirror-Like Diagonal Relations between the Inca “Quadrants”

The pre-quadratic (single, multiple, interior, exterior) “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 upon combining give rise to Integral Theory’s (Subjective, Objective, Culture, Systems) “Quadrants” are mutually complementary under the Subtle Realm’s “both-and” logic.  They are a step prior to specific and mutually irreducible, “either-or” quadrants and also show a complementary, mirror-like relation. These “quadrants” (which would be more influential in the Physical Realm, less influential in the Subtle Realm and least influential in the Causal Realm) arise simultaneously and correspond more to a Physical Realm structuring expression under an “either-or” logic. However, on a deeper/inside/higher level of connection linking the Physical with the Subtle Realm they may be specified and coordinated under a more inclusive “both-and” logic (that includes and transcends the “either-or” logic without being less “rational” but even more so). Thus 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. Notice that all the quadratic insides are less deterministic and represent a certain form of self-determination be it “autopoietic” in the Exterior quadrants or more clearly responsive to free will in the Interior quadrants. In Exterior quadrants they seem to operate with the level of freedom inherent to the “quantum of action” as proposed by Arthur Young in “The Reflexive Universe.”

This following diagram shows the next level of distinction in quadratic expressions or perspectives. However the insides of quadrants escape the limits imposed by “either-or” distinctiveness normally associated with discrete, non mutually reducible, but simultaneously appearing, correlated “quadrants.” The “insides” belong to another and higher level of sensibility linking the outsides 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. Strengthening and diminishing connections between the causal and retrocausal may take place inside of the quadrants. According to integral theorist Lexi Neale the insides represent a non-local conneciton with the Subtle Realm and I agree.

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 most likely regulated/specified/limited) connection between classic, “either-or” expressions and the much more ‘non-local’ Subtle Realm requiring no explicit parameters of space and time (or space-time) to define the causal behavior of objects in relation to each other and-or to Interior (individual or shared) experiences. In the Left Interior side we are speaking of individual and collective phenomenological experiences. In the Right Exterior side they are the self-generating, creative, non-local “poiesis” (a word directly related with “poetry” and also implying a greater degree of free will or less dependence on the causality of exterior objects) of singular and collective objects. Also, through quantum mechanics we understand that there’s a defined and stable statistical order of interaction with classical macro structures and not an absolute, “anything goes” degree of freedom. Thus this type of non-locality (partially but not completely escaping the strictures of space-time) would be 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 experiencing a world with. It’s correlated ‘inside’ in individual brain functioning would manifest as the controlled holistic and non-local quantum phenomena being discovered within cognitive science by individuals like Roger Penrose and Stuart Hammeroff. The ‘inside’ of plural or collective subjectivity could be represented by hermeneutics and by how subjects feel their psychological resonance in a group implicitly understanding each other’s shared rules. The ‘inside’ of plural or collective objectivity could be represented by self-organizing system 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 us of the Heart Sutra’s saying which can be summarized as “emptiness is nothing but form and form is nothing but emptiness.”

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 and the least powerful one; 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. The “Proximal Self” is usually more related with the most limited vehicle used (Physical, Subtle or Causal) and tends to weakly actualize under its dominant premises. 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. However, there would be an inevitable and primarily subconscious connection with more inclusive Subtle Realm interface premises through a person’s quadratic insides.

The “Distal Self” would provide a link between our 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 or partial) 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 (even with less actualizing influence), it also becomes part of the ‘present’ experience of an incarnating or physically embedded person. The “Anterior Self” is primarily attached to being distinct and to being available to any possible experience according to organizing principles emanating from Consciousness within Causal primordial duality. It is the self that says “I am” and witnesses what happens. It still pays a (largely unconscious) role in actualizing the “present experience” of a particular “Kay Pacha” but mostly through essential, pre-conceptual, universal, principle-based expectations.

Unbeknownst to most normal incarnating consciousnesses the main creative or actualizing force is with the Causal Realm-located “Anterior Self” about which the person is normally unconscious off. Thus, one is unconscious of the main actualizing force and doesn’t use it wisely. The second most powerful creative or actualizing force is with the Subtle Realm-located “Distal Self” about which the normal person usually remains subconscious about. It is a force of subconscious attachments to objects in which objects also accommodate to a person’s subjectivity.  The gathering of persons sharing subjective preferences generates an exterior objective concordance. The third and less powerful actualizing force (albeit slowly actualizing in time and space in relation to physical instincts) is with the “Proximal Self” about which normal persons are more conscious of and which, nonetheless, specifies a more collectively created world with a great plurality of competing and harmonizing exterior, objective details.

The overall self-system would be capable of evolving or of being able to take in more perspectives, also progressively identifying with greater aspects of reality and with more subjectivities or sentient beings. Generally speaking, its cares, understandings and identities would be able to progress from ego-centered, to tribal/ethno-centered, to multi-ethnic/nation-centered to multi-nation/human world centered to all sentience planet-centered and eventually perceive as a vital participant in a larger whole opening up to a much larger cosmic community with extra-planetary sentient beings. 

While previous “non-Integral” (not counting with an integrating intimately felt attitude and with a comprehensive, content-free Meta model of the basic expressions and categories of reality) personal and cultural developmental stages showed various degrees of openness and awkwardness toward Subtle phenomena challenging classical physical perception, a post-world-centric stage of development would include a more inclusive, and simultaneously instinctive, rational and ethical relationship with them.  In other worlds it would not be a pre-modern, tribal worshipping-of-power-deities relationship, a modern (limited to “either-or” rationality and classical physicality) dismissive relationship, or a postmodern, non-hierarchical, indulgent openness. In this planet-centric, “integral” stage of development (at least for those individuals guiding the highest levels of cultural development and hopefully passing the laws and structuring the political and economic systems) the “three selves,” their instincts and logics would become more acquainted with each other and operate in greater harmony.

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 (more connected with the retrocausal influence), as a plant developing roots before emerging to the visible surface. In fact, “Uku Pacha” is not only considered something like the “emerging world to come” but also normally depicted as underground both in a geographical and in a subtle spiritual way). It is where the dead go waiting to return. However (continuing with the plant metaphor), the “seed” of that plant about to surface would come from “above,” that is, from the “Hanan” and its existence in the past with 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 emerging future and the orderly and abstract “Hanan” in the pre-given past). This “third element” (like paper clips connecting but not forcefully binding) would manifest a “Kay Pacha” which is s unique creation but also the intersection of two distinct complementary opposites. Thus, actual worlds combine past and future potential times (reminding us of the causal and retrocausal) in an actual, experiential “present.”

Also, while at their own level all these “worlds” would be “actual” or “present” (or “Kay”) 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 (which should also be included in a universal, integral knowledge) the Causal and-or “Hanan” would be an expression of the “True” inasmuch as it represents the “seed” of first 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” (during physical incarnation) would be an expression of the “Beautiful” inasmuch as it is an expression of a non-transferable, felt sense of what is real and matters most. Consciousness (which ultimately is preference neutral) would manifest its seed Causal and Subtle actualizing forces through this physical preference associated with the “Proximal Self.”

Furthermore, the individual’s “Proximal Self” would relate more with his or her subjective quadrant. His “Distal Self” would relate more with his or her intersubjective or cultural quadrant and his “Anterior Self” would relate more with his or her two remaining singular and plural objective quadrants.

Image: Integral Naked - Introduction to Integral Theory and Practice

The diagram above depicts the three main Platonic “value spheres” corresponding to the quadratic experiences and perspectives. As Ken Wilber and Steve McIntosh often show the “quadrants” also express the three Platonic “value spheres.” “Beauty” (or “the Beautiful) corresponds to the Subjective quadratic perspective’s objectively indefinable, qualitative, individual, phenomenological, felt experience; Goodness (or “the Good”) corresponds to the intersubjective, cultural quadrants of shared values, rules, justness and community agreements. “Truth” (or “the True”) corresponds to the individual objective and plural objective quadrants of “objective truth” and “functional fit.”

All four quadratic perspectives and-or ways to experience possessed by individuals would participate on how a potential experience is actualized by a consciousness immersed in a duality-based, quadratic-producing experience. The main factor related to specific forms and 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 the inside of 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. The actualization would mostly relate to the forms already structurally established in the Physical Realm and would mostly have to do with subconscious interactions among people, other sentient beings and objects.

Several important physicists place consciousness and-or information as playing a crucial fundamental role. For instance Henry P. Stapp in his book “The Mindful Universe” proposes that:

The classical view of reality is fundamentally incorrect.
Quantum view of reality encompasses classical physics at the limit where Planck's Constant goes to zero. Consciousness is central. This has social consequences.

Science of Ghostly Interactions

A Famous Diagram by Richard Feynman Representing a Retrocausal Process

Perhaps a relatively more unified form of experience given by a freer level of consciousness operating under less dual restrictions becomes limited and more subdivided 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 the causal and retrocausal components of actualization and how much of it remains permanently connected would be the main 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 (it is often – perhaps mistakenly - 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 factors while the physical patterns are transferred into the Subtle Realm level closest to physicality. The cooling effect is often depicted as more thoroughly felt than what simple blasts of cold air would produce, as if the kinetic activity of a whole volume of physical substance (including the researcher’s body) had been lowered. Then by conscious or subconscious will (as normally operating in the Subtle Realm) the ghostly entity’s exterior objective substance is able to interact with the pattern releasing it back into physicality and either moves an object, becomes opaque to light, produces a sound, concentrates electric fields or is able to record a sound in an electronic recorder as the temperature returns to normal. The order and movement of physical molecules which have probably acquired a higher entropy (with less actually available kinetic states suitable for information decoding) returns to its original entropic and kinetic state. If the entity doesn’t produce a particularly desired physical effect he or she may simply restore the previous overall physical balance or state of order-disorder by emitting heat and instead of producing a cold area producing a “hot spot.”

If we could artificially cause physical kinetic energy and patterns to diminish through clashing Tesla coil generated and DC generated electric and radio frequency fields (as experimentalist 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 Nicolai Kozyrev’s experiments (described by physicist Claude Swanson) on “torsion physics” in which causal and retrocausal (also time-emitting and time-absorbing) influences allegedly relate in a non-local connection capable of modifying inertia (similar to what physicist Ernst Mach described) can gives us some clues. This connection would represent the holistic aspect of our physical universe. In fact, if in a physical “reality system” (and in terms of “holons” structuring all elements of reality as “whole-parts”) separate objects are “parts” operating under an “either-or” logic, their non-local inside systemic coordination would be its “whole” aspect. Moreover, this “whole” aspect would be included as a “part” of a greater non-local system corresponding to the Subtle Realm. 

Now, returning to the deep cooling (even felt deep within the body) taking place in an active environment as is often experienced (and detected with EM field instruments) by “ghost hunters” and by other experiencers of ghostly apparitions before or during the “paranormal” event I’m reminded 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 (or, rather, ‘transduced’) into a space and time free Subtle Exterior manifestation environment (that is into a different kind of ‘space’, or an Interiors-Exteriors, or Subjectivity-Objectivity ‘equal relational space’) become more immediately useful. Available information is transduced and subsumed into a higher symmetry enfolding time and space and becomes useful to subjectivity in the Subtle Realm. 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 in the Physical Realm he or she is detecting through a natural etheric interface (related to a stable degree of mutual cancelation between physical causality and retrocausality becoming part of the Subtle Realm) 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 (as available information states) and kinetic patterns of order may be temporarily transferred into the space and time subsuming Subtle Realm patterns and be returned (by creating a classical physical effect or by simply releasing the anomalously transferred pattern). The larger inter systemic influence of the overall stable relations between the subset Physical Universe and the parent Subtle Realm produces a tendency to return to normalcy or to a lesser degree of symmetry and causal-retrocausal cancelation. It would seem that during the greater connection between realms a factor akin or related to Planck’s constant and which normally maintains a higher degree of separation between subjective Interiors in the Subtle Realm and objective Exteriors in the Physical Realm was temporarily altered. Furthermore, the retrocausal (negative energy and information transfer) factor seems to be the active transducer of information-useful, positive, physical energy patterns.

Again, a measure of useful physical order is temporarily transferred into the Subtle Realm 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 stable new patterns when the connection between the Subtle and Physical increases and, when this occurs, the insides of quadrants may become more influential.   

If the hidden, physical, complementary retrocausal or “reciprocal rate of change in space” (a probable component of “etheric space” related with “scalar fields,” “torsion fields,” “longitudinal waves,” “phitons” and the like) is primarily negentropic then it may invert and convert the loss of useful kinetic energy into an energy state that is useful for the more metaphysically encompassing and subjectively responding exterior aspects of the Subtle Realm. This “negentropic component of the etheric” may act as a TRANSDUCER serving the astral entity to coat itself with a blend of energies from the Physical and the Subtle realms. This “transducer” may produce an intermediate etheric body connecting with the Subtle-astral world and temporarily becoming relative stable first undergoing a “charging phase” (in which physical energies are not lost but their ordinary activity is converted into a potential state) and a “discharging phase” (in which a physical manifestation in ordinary space-time “reality” is achieved).

The effect of bringing retrocausal influences out of the quantum world and into an active macro state might be akin to obtaining “negative” mass and energy that –if in enough quantities and stabilized - could be used to generate wormholes and also to contract space in front of a spaceship to bring to fruition an “Alcubierre Drive.” It would not be like bringing matter and anti-matter together which would violently convert into EM energy increasing entropy. The rather established fact that objects sometimes move as if ‘on their own accord’ during paranormal effects seems to indicate that entropy (as available and useful information) has temporarily decreased along with inertia so that a being operating under the law of “initia” and “levity” (subjectively producing objective changes) can move a physical object without an exterior use of physical force. In other words, reconnecting the causal and retrocausal might be associated with the production of negative energy and the decrease of inertia and entropy in classical physics.

These events also seem to increasing a natural process that “borrows” energy (in this case negative energy states) from the vacuum of space’s “cero-point energy field” allowed by the Uncertainty Principle. According to Einstein’s Field Equations, if negative energy density were obtained it would contract space-time. There might also be a link with returning lower symmetry, causal and retrocausal influences to a Subtle Realm condition which would make classical physical matter more malleable and responsive to subjectivity. We would have to find out how this might be possible.


There are many indications that complementary duality derived patterns in different fields of knowledge illustrate aspects of inter-realm or “interdimensional” contacts. These patterns seem to be highly inclusive of different aspects of life, experience and-or existence. The Inca “quadrants” seem to illustrate a complementary relation between a “Hanan Pacha” and an “Uku Pacha” and this relation produces an actual experiential “Kay Pacha.” Three “pachas” (an abstract world in the past, a chaotic world of emerging possibilities in the future and an experiential world in the present) seem to express in four ways in Inca Quechua Cosmology. These ways seem to relate with a “both-and” complementary logic like the “dimensions” prior to Integral Theory’s “quadrants.”

Integral Theory’s “quadrants” might also derive from “dimensions” apparently dominant in a deeper level of order under a relational “both-and” logic. This theory also posits the existence of three realms of being and through details of Inca cosmology I inquired on how they might relate. Also, some not-to-orthodox interpretations of Quantum Mechanics suggest that complementary causal and retrocausal energy-information physical influences derive from a higher non-local symmetry which in my view might also be related to the Subtle Realm. A point of contact or interface might be through the partially regulated non-local “insides” of physical quadrants that stride between a realm that subsumes “time” and “space” (or space-time) and a realm that is limited by it. The autopoietic and directly experiential “insides” would act as an interface “pacha” in which experience creates a unique world out of a tensional encounter or “Tinkuy.” These and other points of coincidence point to the possibility of still finding more Meta Integrative Concepts (MICs) among reality-comprehensive Meta models like the ones briefly referred to. Again, all seem to relate to developments around complementary polarities and seem to have common features (relating quantitative and qualitative fields of knowledge, models and ways of understanding/cosmologies). Even the concept of causality and retrocausality separating into actual and potential states to generate the experienced physical world and reconnecting/canceling out (thus returning to a higher symmetry in the Subtle Realm) is one of complementary dualities.

The integral confluence of these MICs may gradually support the creation of less classical physicalist/survivalist and more harmoniously interconnected cultures in which deeper relational patterns of cooperation (derived from higher, more inclusive levels of being) are respected in an emerging planet-centric civilization.


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