The dual nature of the movement of life and the double spectrum planes

the movement of life

We can now think of a set of life's movement on the spectrum plane in terms of the nature of light and the spectrum. Just as light has a twofold natures in the state of its transformation either towards the spectrum or towards the darkness, so the movement of life has dual characteristics: either towards the male, female, and divinity on the formal level, or towards the dissolution of energy to extinction on the material level. In explaining the movement of life through the spectrum and light, we substitute the language (the male, the female, and the divinity) for the colors (blue, red, and yellow). These words have more direct connotations to the impulsive movement of life than the colors, which meanings are neutral.

formal movement

The male, the female, and the divinity form a unit of movement by their division and synthesis. The movement of division towards the male and the female is the expansive impulse of life. The movement of synthesis towards the divinity is, on the contrary, the contractile function towards the center of the spectrum, morality. This is the dialectical movement of life; from the initial state to the division, and from the division to the synthesis. In other words, the separated energies of the male and the female, once they get conspicuous in their respective regions, then, they mutually pull each other as a feedback operation, like an electromagnetic force towards their unity, towards the morality.

material movement

Linked with the formal movement of the division and synthesis, there is another movement of life on the phenomenal level. The energy of life analogous to the light does not only divide the spectrum, but also, as its energy is exhausted, the light itself ceases to exist towards the darkness. This material dissolution of energy corresponds to the black and the white in colors, and the evil and the good in the mind.

dual nature of the movement

We distinguish the dual nature of the movement of life by polarizing it between spirit and matter and in the distinction of the terms 'division' and 'dissolution'. On the spiritual pole, the formal movement is characterized by 'division' towards the male and the female and 'synthesis' towards the divinity. On the physical pole, the material movement of life is characterized by 'dissolution' to the darkness (the evil) and 'synthesis' to the light (the good). We will differentiate properly the dual moments between the formal 'division' to the male and the female and the material 'dissolution' to the darkness. The former implies the separation of energy, while the latter the dispersion of energy. Following the nature of light, life's impulses can also be understood in terms of this duality.

qthe double spectrum plane

We have said when the spirit goes to the upper regions of the diagram (which is now also called the spectrum plane), it becomes unstable and so on. But if we look closely at this moving spirit, it is clear it is already a spectrum. In other words, the spectrum plane as such that includes every aspects of the spirit can be seen as a unit of spirit. Such a unit of spirit expressed by the spectrum moves vertically between the poles of the plane so that we can imagine another plane perpendicular to the first plane. We have here an image of double spectrum planes. The spectrum plane necessarily connotes duality, as it deals with the vertical movement of the spirit, which is expressed by that very spectrum plane. In this way we expand the spectrum plane to three dimensions. As occasion calls, we consider this duality whenever we think of the spectrum plane.

Plato's final species and the final one

What is significant in Platonic dialectics is to make clear the relation between the final species of 'forms' and the final 'one': the form of the Good. On the spectrum plane, these correspond to the relation between the spectrum and light. The elements of the spectrum indicate the partial 'forms' which are impulses of life. The light is here analogous to the form of the Good which integrates the partial forms. These forms, designated as the male, the female, and the divinity, represent life's impulses. Their integration, becoming light, is the life itself.

congenial to Jungian archetypes

These forms are highly congenial to archetypes of Jungian psychology. Jung classified the unconscious contents into some archetypes such as anima, animus, and the Self, etc.. According to Jung, anima and animus are defined respectively as the femaleness of a male and the maleness of a female in the unconscious. Since he had a strong intention to unify the opposite in psyche, for example, to unify an actual male in the conscious and a potential female in the unconscious so that a man becomes whole, he defined these archetypes in a rather specific way. If he defined anima as just the femaleness (passive characteristics) and animus as the maleness (active characteristics) regardless of sex, they would have been much more straightforward and clear, reflecting to our definitions of the male and the female. As for the divinity, the child archetype in Jung would be congenial to it. The Self is, according to Jung, both the center and the whole of the psyche simultaneously. This Self is the totality of life or the totality of spirit symbolized by Jesus Christ. This Self is also the integrated form of light on the spectrum plane, and corresponds to the form of the Good in Plato.
As the spectrum plane allows us to analogize the principle of life by the dual movements of form and matter, it functions as a model of life. It expresses the pattern of life's energy. Life, spirit, reason and God are identical in their basic forms as we have assumed in chapter 1. If we place the symbols of the gospel, which are supposed to express the structure of the spirit, on the plane, they must be arranged structurally.




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