Allan Ralph Andrews, born September 13th 1939, Long
Beach CA, St. Mary’s 4:03 AM, BA, Social Science, Long
Beach State College, 1961, MA, Botany (Life Science),
University of California Los Angeles, 1963, All course
work on the doctorate, perfect score in biology Graduate
Record Examination(+ 99 percentile), 1968, Assistant
Professor, Biology, Fulton Montgomery Community
College, State University of New York, Johnstown, New
York, 1968, MA, National University, Counseling
Psychology, 1994, Doctorate, Pacific Western Los
Angeles, 1995 (Dissertation written partly in Chinese),
Certified Public Accountant, Retired, State of
Washington, Certified School Psychologist, State of
California, 1999, Currently student in Art and
Interdisciplinary Studies, California State University,
Bakersfield. Teaching Fellowships in Philosophy, State
University of New York, Albany, 1969, Biology, California
State University, Los Angeles, 1974, History, University of
Houston, 1979, Research Assistant, Department of
Pharmacology, School of Medicine (Curator of the
Museum of Medicinal Plants) University of California Los
Angeles 1962 to 1966. etc, etc, etc.
I agree with the Buddhists that there is no self. The self
is a mortal creation of the body. I do believe, however,
in the existence of a Buddha essence. The Buddha
essence flows out of the ultimate as a local infinitesimal
expression of the boundless everything nirvana
buddhamind. It is eternal within the boundless
everything. But it forever changes shape and takes new
form as it enters into and attaches to elements of the
finite world. Because it belongs to the infinite and the
infinitesimal, it leaves no mark on the world, cannot be
found or measured, is not a product of the world, if it
changes the world, changes it from within as an
infinitesimal aspect of the boundless, something that has
no finite measurable effect on the visible. As an
observer, I believe my true essence is this inner Buddha,
that my identification with the body and its ego is all
delusion. The only part of me that is truly immortal is
this deep Buddha essence that can not be described
because it belongs to the deep one that is beyond
description.
The Buddha is the ultimate discovering the world by
changing energy into feeling and information into
knowledge, space and time into the now, by changing
integration into bliss and disintegration into suffering.
The Buddha wisdom consist of discovering that suffering
ceases when this inner presences lets go of its
attachment to disintegration, lets go of its attachment to
the no-self, flux, and sadness of the world. Return to the
whole, to the beyond, brings compassion, peace, bliss,
and faith. It is the atoms and particulars of the changing
world that generate hatred, anger, sadness, and fear.
They cease to torture us when we let go of our ego, or
selfish desires for fulfillment in these changing
particulars, let go of anger, greed, lust, pride, gluttony,
sloth in favor of compassionate mindful efforts in
defense of enduring principles rather than passing forms.
But that is not what my brain says. That system is caught
up in my current status and the status of the systems it is
associated with. Here is the difficulty in deciding the
truth, in choosing a system for a personal allegiance. My
brain is biased toward systems that support its
information sources, local genetics, local language, local
culture, personal development and existing personal
belief systems. The empirical supports for its notions are
in local biology, local genetics, local history, the
neurology of the brain and its physiological development.
Ultimately, gene pressure, selection pressure, chemical
accidents in brain and body are the source of much of
what transpires within my thought systems, these are
influenced by local class structure, sociology, language
and cultural patterns. If my true roots are elsewhere,
then there is major trouble. More and more the
evidence points to an infinite flux that makes the
improbable probable. There seems to be nothing that
will save the ancient idea of a local organic system. The
same reductionism that destroys old fashioned classical
notions grinds vitalism down as well. We are left with
nothing but energy flux and mathematical form as our
givens. But, we need an observer, an observer
independent of all systems, we need the monad of
traditional atomism, the pneuma, the being from within
that changes integration to pleasure and disintegration
to pain, information to knowledge and energy to
emotion, the infinitesimal local to subjective privacy and
its opposite to the public space time world. So this
observer, as with Descartes must be the given, it must
be, as with Leibniz an infinitesimal atom, private, primal,
essential, these phenomenological monads are the true
atoms, the true building blocks of all things, they are
novel developments of the boundless, not of the bound,
and as such they endure endlessly within the boundless
and do not die or fade as with finite things. But the
systems in my brain are not going to care about such
things, about infinitesimal atoms. The brain is a finite
structure and all the quantum mechanisms of our
universe, the space time universe itself, are finite
structures, in comparison with the endless flux, the
boundless that gives it birth, this universe, and all the
multiverses associated with it, are a mere nothing, a set
of finite times and spaces that merge to less than a pin
prick in boundless infinite flux space and time
generation.
These ideas are not foreign to human speculation. South
Asian religious thought is bound up in such speculations,
with the god Shiva symbolizing this flux, and Vishnu its
extension into the boundless and Brahma its ability to
produce improbable finite states such as those that
created our universe and our planet. Hinduism came to
emphasis a polytheistic pantheism, where the gods
represented various aspects of this flux merging into the
boundless everything one Brahman. Buddhism put more
emphasis on this boundless everything, which it
proclaimed as beyond description, a Nirvana that is gone
gone gone. It was Jainism and Yoga that would focus on
aspects of infinitesimal atomism, particularly the Jain
idea of the Jiva as a soul atom present in one form or the
other in everything, animate and inanimate. These ideas
would also appear in Western Philosophy, even
Christianity, with Orthodox Christianity putting emphasis
on what Neoplatonism would call “Hen” or One as the
ultimate “Father” person of God. Roman Catholic
tradition put much emphasis on Aristotle’s ideas of form
and purpose and some sort of natural order rooted in a
Cosmic Mind, “Nous” in Neoplatonism, “Holy Spirit” and
Wisdom, “Santa Sophia,” in Christianity. This becomes
particular in the “Psyche,” the “Logos,” the “Pneuma”
that is the “Son.” In Protestant thought we find more
emphasis on the individual mind, culminating in Bishop
Berkeley and his radical subjectivism. So here we see the
infinite flux giving place to an ideal order that is the
Platonic “Form of the Good.” This ideal order serves as a
set point for a larger system of order symbolized by the
Chinese in a magical system called the “I Ching” or “Yi
Ching.” The infinite flux constitutes a Heaven Trigram of
three lines, bottom line yang as flux, middle line yang as
the everything one, and top line yang as the monad of
the observer. The opposite of bottom line yang is
bottom line yin as mathematical and information
potential in eternal mind, or “Nous,” or “Dharma” or
“Divine Law.” The trinity of Neoplatonism, Hen One and
Nous Mind and Psyche or Pneuma as local mind, or
singular observer, the subjective monad of Leibniz, this is
the trinity of classicism, of idealism, Nirvana, Dharma,
Buddha in Buddhism, Brahman, Dharma, Atman in
Hinduism, this Trigram of top line yang creative
subjectivity, middle line yang everything one wholeness,
and bottom line yin information systems and
mathematics potential constitutes the Trigram of the
Ideal, in China, the Trigram of gentleness, of Wind and
Wood.
This Trigram generates the Water Pit Trigram, the
Trigram of finite order, as the private personal Top line
yang turns into the public and social Top line yin. If we
were to generate a trigram for Islam, it might be the
trinity of Allah as middle line yang, the law of Allah in the
Koran as bottom line yin, and the community of Islam as
top line yin. When bottom line yin turns back into the
energy of top line yang we get the Lake Trigram that
absorbs and redefines, for example, we might create a
trinity for China, with Confucianism in Top line yin,
Daoism in bottom line yang, and Buddhism in middle line
yang. The Water Pit and Lake Trigrams interact to
recombine and structure the order of the visible world as
Water Pit becomes Earth Trigram in the top line yin of
space time relativity, middle line yin of atomism and
quantum mechanics and physics and chemistry, and
finally the bottom line yin of information systems and
natural systems in biology, geology and other natural
orders. Earth Trigram changes into Thunder Trigram as
bottom line yin mathematics gives way to the dynamics
of bottom line yang thermodynamics and cosmic
expansion. Earth Trigram returns to Wind Trigram in the
empirical mind of Mountain Trigram with the empiricism
of Locke as bottom line yin, of Hume as middle line yin,
and Berkeley as top line yang. If Mountain Trigram is
empirical mind, Flame Trigram is its free complement as
the Pneuma (Spirit), Psyche (Mind), Soma (Body) of top
line yang, bottom line yin, and middle line yin change
into the Human Mind (Sattva Guna) of top line yang, the
Animal Mind (Rajas Guna) of bottom line yang, and the
Vegetable Mind (Tamas Guna) of middle line yin.
Do we see the metaphysical complements of Kant’s
Critique of Pure Reason, infinite (Heaven) to finite (Earth)
closed (Water Pit) to free (Flame), simple (Mountain) to
complex (Lake) and necessary ideal (Wind) to contingent
(Thunder)? Are these are expressed in the exchanges of
natural selection and systems theory: mutation (Heaven)
to phenotypic result (Earth), natural selection and
extinction (Flame) to feedback mechanism and
homeostasis (Water Pit), adaptive peak and set point
(Wind) to maladaptive expression (Thunder), information
input and speciation and genetic isolation (Mountain) to
recombination and hybrid formation and population
genetics and gene pools (Lake)?
If these systems work through all things, can we can see
them in human empire? Does aboriginal productivity
(Heaven) oppose industrial utilitarianism (Earth), and
external raiding proletariats (Flame) oppose internal
proletariats and universal states (Water Pit), local
republics and city states (Mountain) oppose universal
churches and empires (Lake), monarchies and nobles and
dominant minorities (Wind) oppose vulgar markets
(Thunder)?
If relativistic space time in this universe is simply a
product of its interaction with the multiverse, which is
the product of infinite flux in a gone gone gone utterly
beyond everything one, an endlessly expanding infinite
circle to which the monad soul belongs as one of an
infinity of connecting sides, if so, is ultimate time beyond
all describable time, and if all time belongs to this, then is
kingdom of this higher time the ultimate complexity of
the above in the infinite and simplicity of the above in
the here and now present? Does it would make sense to
explain existence with a Thunder Trigram explained by
thermodynamics and an Earth Trigram explained by
mathematical systems? But, the Heaven Trigram source
would belong more to South Asian philosophy and its
Wind Trigram product to Classical Idealism (New
Thought, Ernest Holmes, etc.). The astral bodies and
systems of birth and rebirth and synchronicity and
astrology found in Water Pit Trigram and its complex
reflection in Lake Trigram would be simply the Dharma,
the systems feedback these relationships generate, and
Mountain and Flame Trigram would be the local Mind
and Will generated in local systems a product of these
developments. These results would suggest ideal worlds
not unlike those suggested by various forms of
Buddhism, by “What Religious Science Teaches,” by
Ernest Holmes, by Neoplatonism and classical Christian
and Muslim and Jewish Idealism, etc, not even unlike
those found in Daoism and Shintoism, and Shamanistic
thought systems. Astrology is simply the Water Pit
Trigram of the astral world of Flame Trigram that allows
local minds to be generated in Mountain Trigram out of
monad soul complexes in Lake Trigram. Need any more
be said?
The solution, suggested by all spiritual literature, is to
expend effort, not in trying to figure out this ancient
system of action and reaction in mind and body, but in
right thought, right meditation, etc. as suggested by the
Buddha. It is actually impossible to figure this out any
better than we have just done above. Any larger effort
would simply cast so many impossible shadows on the
nervous system and soul complexes, that might attempt
to carry it, as to cause the breakdown and destruction of
the systems involved. It is out of many of these
breakdowns that so many false doctrines have been
generated and it is just these sorts of situations that the
Buddha was attempting to avoid.
Allan Andrews Easter Sunday Bakersfield California April
8th 2012.
Note the Buddhist have been relatively careful to leave
the astrological and theological systems of polytheists
and monotheists alone, including the complex theology
of local Chinese, South Asian, and Japanese and Tibetan
belief. The Buddhist position is not that these samsaras,
the birth and rebirth systems, do not exists, nor do they
deny the astrology, the rebirth, the possibility of soul
complexes, of complex systems of astral bodies and
ghosts. But all of this is potentially finite and involves
systems of attachment and involvement in a finite world
subject to change and flux. There is no necessity that
what seems to be a soul in the tamas and rajas guna is
actually a soul in the sattva guna, what seems to be
action and reaction in the finite world actually endures as
real cause and real enduring principle in the gone gone
utterly beyond. There are multiple levels of
transcendence and manifestation possible in which the
allegory of the cave in Plato’s Republic applies. How can
the true Buddamind tell the difference between ideal
reality and shadow? How can I, as pure sattva guna now,
distinguish between what is nervous system, and
attachment to nervous systems, is my monad soul and an
assembly of monad souls generated to create
attachments in the world? What can endure in all of this
but pure detachment and the pure interaction and
unification of the infinitesimal now with the enduring
infinite in the Buddhamind Whole of the expanding circle
and sphere of compassion? This integration alone can be
pure compassion and bliss. Everything else must regress
toward anger and suffering and resentment and fear,
toward wars of species, of nation, of planets, of planet
systems, of worlds, of systems of worlds, of gods and war
of supergods. So is it true that the resolute of the
question in Dante is the choice of the pure circle of love?
Does this resolve the enduring questions generated by
the fires and shadows of a suffering world? It is not to
say that we cannot enter and experience the world, but
we must let its suffering purify our vision of forgiveness
and bliss, its knowledge points us toward rebirth in
beauty and joy. Is this the Christian message of the true
Narnia of the eternal Christmas and Easter of the Heart,
the Sufi and Moslem message of the true prophecy? Is
this the final answer to the Socratic questions? What of
the question that Thomas Merton asks in “Seeds of
Contemplation?” Are these the answers? And if not why
not? Is it true, or not, that New Thought, the 12 Step
movement of AA and Alanon, the Gita and Gandhi, the
Dhammapada, the Sermon on the Mount, the Central
Harmony Doctrine of the Confucian Books, the I Ching,
etc., that they all point in this direction?
Allan Andrews, Easter Sunday, April 9th 2012.
What must be understood is that the infinite perfect
circle can only reach into the finite through the
infinitesimal. The circle absorbs and holds the finite
within its collective systems of inclusion, but it cannot
absorb it, penetrate it except where the infinitesimal
penetrates it and wraps around it from within. The
infinite knows the finite from without but only the
infinitesimal can experience it from within. Each
infinitesimal monad is a logos, a mohammed moses
prophecy, a Christ mind, Buddha essence entering into
the finite as the attaching now that holds the local finite
space time within the gone gone utterly beyond
subjectivity that generates it from within. Your moment
of now is the creative avatar, the angel of Christ Krishna
Buddha Vishnu entering the world where ever you enter
it. God can know it, the infinite can comprehend it from
within only through your now. It is your job to penetrate
the suffering of the finite world and forgive it and lift it
up in the eternal Easter Christmas of the inner heart.
Only you can bring that redemption to your world, that
prophecy of Allah Moses, that enlightenment of Buddha,
that vision of Krishna, to where you are within yourself.
You are the “This Thing Called You” of Ernest Holmes,
you are the Pneuma that is the Creative Spirit and the
Psyche that is Mohammed Mind, Christ Mind, Buddha
Mind, I Ching Mind, etc. You alone represent the Form of
the Good as the light penetrating the finite shadow of
your Soma body self. You alone penetrate the darkness
of its suffering and fear and sadness and give it
redemption and hope with in the Narnia of your own
special place. This is the meaning of the existential
literature, only you can give meaning to the broken
meaning of your world. You know that you have
achieved this, you and whatever other angels,
messengers of the infinite are helping you. You know
when you have lifted this broken finite place toward the
light, you know when you have generated love and joy
and beauty and truth, these are evidences of that perfect
circle shining its light into the darkness of this broken
world.
Allan Andrews, Easter Sunday, April 8th 2012.
But the problem is that my local self is concerned with
getting its share in the local world and passing on its
genes in the local world and doing its animal thing in the
local animal world, its pleasure, its cookies. But I know
this self only through the phenomenological me, the
observer, the observer principle is the key, regardless of
the neurology that enables it. That neurology is actually
unimportant, it is just structure, just energy, it is just the
bottom line yin and yang from which everything begins.
We need not worry about it. It is a given. It is utterly
immortal, a neither created nor destroyed energy and an
enduring mathematical systems potential that endures
through all energy changes. Real meaning is in the
immortal circle this energy and information can create
from which comes beauty, classical truth, and
compassionate bliss. Our phenomenological now is this
infinite circle becoming local in us. We are the means
that allows it to penetrate local meaningless form and lift
it out of its disintegration and suffering and reunite it
with the boundless one. This is our immortal significance
and the true essence of what we are from within. We
can either allow the circle of the whole spirit to save us
from the hell in which we have entrapped ourselves, to
save this moment in infinite Christ Buddha Krishna mind,
in Sufi mind, or not. It is our choice, we are the
messenger. That is the actual truth of what is happening.
Allan Andrews, Easter Sunday, April 8th 2012
But naturally we allow our brain to control us, we allow
ourselves to be caught up in brain mind, in ego mind, of
old that was called “Adam Mind,” was called “Sin.”
We allow shadows to force us into fear and sadness, we
fail to contemplate the beauty and the truth that
endlessly wait to set us free in the ever expanding
perfect circle of compassion that is the angelic Wind
Trigram born of Heaven Trigram that controls the Water
Pit Trigram and Lake Trigram that can make a new Earth
in Thunder Trigram. It all depends on the Flame that our
Pneuma Spirit can light in Flame Trigram and preserve in
Mountain Trigram. This flame will renew the light of
Heaven that will burst open the hidden cave of Heaven
the Christmas manger in our hearts. It is this tomb that
we are trapped in waiting for our resurrection.
April 8th 2012 Allan Andrews
The Water Pit Order of astral structures organized from
combinations of souls in Lake Trigram recombination is
likely to match the Flame Trigram alternative stored in
local Mountain Trigram mind and knowledge structures
emerging out of the neural somas, the organic structures
to which the soul attaches. The experience of a soul
complex after dissociation from the body should not be
that different in character from its experiences in the
body since all are a product of the same Dharma, the
same homeostatic system. It is the soul that has not
fulfilled its obligations and is not associated with healthy
structures that is likely to be pulled into dissociation that
generate disintegration and pain, lead to isolation in local
hells, the problem here is attachment to local ego and
local resentment and Karma that carries this system into
attachments after death, gives that soul a Dharma, a
debt to the larger system, gives the result of that soul’s
Mountain of Karma Flames, a Water Pit debt stored up in
Lake Trigram generating a maladaptive experience of
pain and sorrow in Thunder Trigram, and Earth Trigram
that is an impoverished desert. Heaven Trigram power
and Wind Trigram virtue are the source of salvation from
that faith symbolized in the eternal Christmas and Easter
of the Heart.
Allan Andrews, Easter Sunday, April 8th 2012