"... when the body-self was differentiated from the material environment, it could operate on the environment using the tools of the body itself (such as the muscles). As the ego-mind was then differentiated from the body, it could operate on the body and world with its tools (concepts, syntax). As the subtle self was differentiated from the ego-mind, it could operate on the mind, body and world using its structures (siddhi [paranormal abilities], intuition) ...

Thus, at each point in psychological growth, we find: (1) a higher-order structure emerges in consciousness; (2) the self identifies its being with that higher structure; (3) the next higher-order structure eventually emerges; (4) the self dis- identifies with the lower structure and shifts its essential identify to the higher structure; (5) consciousness thereby transcends the lower structure; and (6) it becomes capable of operating on that lower structure from the higher order-level; and so (7) that all preceding levels can be integrated in consciousness. We noted that each successively higher-order structure is more complex, more organized, and more unified -- and evolution continues until there is only Unity, ultimate in all directions, whereupon the force of evolution is exhausted and there is perfect release in Radiance as the entire World Flux." (Eye to Eye, pp 102)

"We can see that the point in evolution or development, a mode of self becomes merely a component of a higher-order self (eg., the body was the mode of self before the mind emerged, whereupon it became merely a component of the self). This can be put in several different ways, each of which tells us something important about development, evolution, and transcendence: (1) what is identification become detachment; (2) what is context becomes content (that is the context of cognition and experience of one level becomes simply a content of the cognition and experience of the next); (3) what is ground becomes figure (which release higher- order ground); (4) what is subjective becomes objective (until both terms become meaningless); and (5) what is condition becomes element (eg., the mind, which is a priori condition of egoic experience, becomes merely an element experience in the subtle).

Each of those points is, in effect, a definition of transcendence. Yet each is also a definition of a stage in development. It follows that the two are essentially identical, and that evolution ... is actually `self-realization through self- transcendence.'" (Eye to Eye, pp 103)

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