And the Weird Light Shines in the Dark, but the Dorks Don't Comprehend It
However, the horizontal is a world of linear effects, while the vertical is the realm of nonlinear causes. Within itself, the vertical is characterized by connections which we experience down here as synchronicities. For example, it is not as if your true self is caused each moment by the immediately preceding moment. Rather, it is ultimately rooted in a vertical archetype that is outside time.
And this archetype is connected to other archetypes reflected in the herebelow. This is how you might be closer to me at this moment than you are to someone in the next room -- or how we can all occupy the same barstool next to Toots. Obviously such a thing would be impossible in profane time and space, or outside Babe's, his favorite watering hole.
Sherrard writes that "Each natural form is the center of an influx coming from its divine archetype or theophanic Divine Name." However, there is no "gap" between archetype and worldly form, at least from the top down: "The one is the other, the archetype is the icon, the icon is the archetype, there is an indissoluble interpenetration of the one by the other." In a way, you could say that this corresponds to the two poles of Christ's -- and of our -- existence, i.e., immanent incarnation and transcendent identity.
But again, these are not two different worlds. Rather, it is more like one world with two ends -- more a way to think about reality than reality itself: "Though there is a disctinction, there is no dualism between the natural and supernatural world. The spiritual world is not another world set apart from the natural world. It intermingles and coexists with, and constitutes the invisible dimension of, the natural world."
But of course, only the saint -- or the Thrice-Cleared Operating Thetan and Grand High Exalted Mystic Ruler of the Holy Temple Church of Tonga Pacific -- realizes this truth in its fulness, while the rest of us only get occasional glimpses, or (?!).
Everything is simultaneously within and beyond itself, like an arrow pointing in two directions. Detached from the vertical, no thing is any thing at all; it has no reality, but is merely a condensation of nothingness floating over a sea of dreams. This is what it means to say that creation is dependent upon God. It must be understood in the vertical, not horizontal, sense.
As I described in the book, (k) corresponds to Ø as (¶) corresponds to O; and (k) flows from (•) as (n) flows from (¶). These empty pneumaticons are like algebraic placeholders that must be filled by personal experience. In other words, they have no particular meaning until it is realized by the individual.
Sherrard perfectly describes what is intended by the distinction between (k) and (n): the latter "combines the reflected knowledge of the data given by Revelation and the most personal inner experience; for without such experience, all that can be conveyed is a mere collection of concepts," or (k) (emphasis mine).
In my book, I compared revelation to the reflectors on the back of a car. They are dark until you shine a light into them, at which time they seem to illuminate from the inside out. Here is how Sherrard describes it: "One might say that the divine revelation is the light that makes it possible to see, while the inner experiential vision of the gnostic is the light that sees. To ignore the first -- the divine revelation -- is to remain permanently in the dark. Not to attain the second -- the inner experiential vision -- is to remain blind."
What a wonderful analogy: scientistic darkness vs. religious blindness. Fortunately there is a way out, but it is only thorough (¶) and (n). To plagiaphrase a formulation Schuon used, revelation is the light of the intellect objectfied, while the intellect (¶) is the light of revelation subjectivized. When you think about it, this makes perfect sense: (¶) and (n) are again two poles of the same divine reality. And ultimately, it is as Eckhart described, God knowing God, i.e., "the eye with which I see God is the same eye with which He sees me."
This eye is (¶), and you might say that it shines in three directions, "up," in, and out. It is what illuminates heaven for us, but also that which allows us to know heaven on earth -- or to understand that "the kingdom of heaven is within."
Again, (¶) is qualitative, not quantitative; it is also a measure of depth. Therefore, to spontaneously apprehend the "deep qualities" of existence is ipso facto to be operating out of (¶). This is why I say that one of the organizing principles of the spiritual life is to follow the depth, from whatever realm, whether science, philosophy, or theology, for the attainment of depth is the realization of soul.
Please note as well that this attainment of depth is not a horizontal phenomenon. In other words, it can never be like the hypertrophied (•) which conflates depth and width, so to speak. This is why some wise man or guy said that an intellectual is just an ass bearing a load of books -- or an (•) bearing a load of (k). For if the (•) in question knows nothing of (¶) or (n), what good is he? True, he can be a good plumber or mechanic, but that's all he can be, no matter how tenured.
In contrast, (n) can only take place now. I don't care how much of a biblical scholar you are. If you can't put down the Book and reproduce and transmit some of its light now, then you are probably fooling yourself. Everyone knows the devil can and does quote scripture with the best of them. Indeed, he has been known to memorize the Koran front to back. But the devil knows only the letter, never the spirit that contains, protects, and illuminates scripture.
Thus, (n) is specifically timeless. It cannot be realized in time, because it is atemporal, like a Vegas casino, where there are no clocks. When you play blackjack with God, you bet everything, with no concerns about yesterday or tomorrow. And you can't beat the house.
Just getting started. There's much more. If I don't see you tomorrow, happy Independence Day. And for Obama supporters, happy Dependent Life.