Modifying the Orthodoxy: L6 & L7

L6: Authorized Revisions

Doctrines and their formulations need revision-L6 based on close scrutiny of existing texts, evolution of the social context, additional uses, and contributions from thoughtful adherents. These revisions get evaluated, accepted, approved and informally authorized in a process of publication, lectures, workshops and informal discussions that involve the wider adherent body.

Staunchly conservative adherents with limited mental flexibility may be unwilling to accept changes. However, it is only to be expected that by standing on the shoulders of the Founder's insights, that is to say by taking for granted what their predecessors have worked so hard to appreciate, later scholars should be able to see further and deeper.

Centres

Dynamic Duality: Revisions may involve scholarly penetration of a topic with coverage of past analyses leading to a reconfiguration of a theme or a re-orientation of basic principles. Such work is on behalf of the school as a whole i.e. it is social.

However, revisions also occur in a personal and less strait-jacketed way. Some adherents will bring unique experiences, aspirations and creativity. As they develop their own personal understanding of the orthodox doctrine, they find themselves offering re-interpretations and re-formulations of the doctrine. These adherents claim to support the orthodoxy via their understanding, even if others might judge them deviant or incorrect.

So this level in the Tree will generate two polarized but connected Centres:
L6_P and L6_S.

L6_S is labeled Scholarly Revision
L6_P is labeled Personal Re-interpretations

Scholarly revisions may be challenged, but they carry more weight than personal re-interpretations. So the social pole is dominant and placed on the right in the Tree.

Psychosocial Pressure :

The Stage pressure at L6 is well-being which presumably plays a part in driving personal re-interpretations and choosing the hard work of scholarly revision; perhaps also in feeling relatively free of orthodox constraints. Root psychosocial pressure at L6 is autonomy:  any new formulation, scholarly or personal, requires initiative and an independence of thought.

Channels

L6

The two L6 Centres naturally interact and influence each other. Because scholarly revision-L6_S aims to be useful and modern, adherents will try to take it on board and end up making their own interpretations-L6_P in order to feel comfortable. While personal re-interpretations-L6_P of current doctrine typically lack comprehensiveness and even strict logical coherence, they may be genuine and significant. If so, they will surely stimulate valuable scholarship-L6_S.

L6_S ↔ L6_P Channel is labeled Doctrinal Evolution.

L6 ↔ L5

Revisions-L6_S will generally be viewed sceptically as potentially undermining the doctrine's fundamentals. So any supported revision of the doctrine affects guardianship responsibilities. Again, there are 4 possible channels but only two function.

Scholarly revisions-L6_S will interact strongly and directly with orthodox positions-L5_S: the upper Centre views the orthodoxy as insufficient or even defective, whereas the lower Centre views revisions as doubtful and potentially dangerous.

L6_S ↔ L5_S Channel is labeled Intellectual Controversy.

An adherent's interpretations of the doctrine-L6_P will affect what is learned from a master-L5_P, and how it is applied. Conversely, charismatic masters-L5_P provide the stimulus, exemplar and encouragement for developing personal re-interpretations-L6_P. This interaction helps ensure that orthodoxy does not maintain the doctrine as a static closed system.

L6_P ↔ L5_P Channel is labeled Intellectual Openness.

Two Absent Channels

L6 ↔ L4

The membership institute-L4_B exists to maintain the doctrine as a living thing. While cohering around orthodoxy, a vibrant body will want to see development of the doctrine and extensions to its use. Scholarly revision-L6_S provides the most secure form of intellectual development. While the institute-L4_B needs to foster such work, members are sensitive to doctrinal change and will respond in different ways, ultimately altering the character of the school.

L6_S ↔ L4_B Channel is labeled School Evolution.

Personal re-interpretations-L6_P of the doctrine cannot be ignored by the membership body. Some of these adherents have the potential to be future institute leaders, or charismatic masters or even orthodox leaders. Despite the potential for heretical or schismatic contributions, the organisation has to be open to different ways of understanding and articulating the doctrine.

L6_P ↔ L4_B Channel is labeled School Diversity.

L6 ↔ L3/L2/L1

The lowest Centres are only affected by doctrinal revisions-L6 if mediated via guardians-L5 or the membership body-L4. So there are no direct channels.

L7: Generalized Applications

The orthodox doctrine in all its details and justifications is invariably far too complicated, abstruse and jargon-filled to be appreciated by members of the public. However, when the essential ideas at the heart of the doctrine are applied to important situations or events, the doctrine can become "easy" to understand.

Once the doctrine is applied successfully, it gets assimilated into cultural beliefs and can potentially influence families-Q1, organisations-Q2, disciplines-Q3, and societal institutions-Q4 for the better. These social change processes lie outside the philosophy school-Q5 proper.

Centre

Dynamic Duality: Application of the doctrine is both a personal and social initiative simultaneously. The application must be determined by particular individuals but they are expressions of the school.

So, in the Tree, this level becomes a single balanced Centre: L7_B.
L7_B is labeled Doctrinal Applications.

Psychosocial Pressure :

The Stage psychosocial pressure is acceptability because doctrine generalization and social application must be acceptable within society and acceptable within the school if anything is to be achieved, The Root psychosocial pressure at L7 is selflessness. The work requires an impartial and impersonal re-interpretation of some social or personal issue from the perspective of the doctrine. Applications do not belong to anyone, not even the founder or the membership organisation.

Channels

L7 ↔ L6

Those who develop doctrinal applications-L7_B find that too much focus on the orthodoxy is off-putting for the general public. However, the efforts of scholars to update and extend the doctrine (L6_S) commonly stimulate application-L7_B. The reverse impact is also possible:  applications-L7_B can stimulate scholarly work, even if it is sometimes to oppose the liberties taken.

The L7_B ↔ L6_S Channel is named: Intellectual Stimulation.

Doctrinal applications-L7_B are often developed by adherents who have created their own interpretation-L6_P of the orthodoxy and feel liberated from its shackles. Alternatively, the intellectual freedom that is manifested by generalizers and popularizers in working out applications-L7_B can encourage many adherents to develop their own personal interpretations-L6_P of the doctrine.

The L7_B ↔ L6_P Channel is named: Intellectual Liberation.

L7 ↔ L5

There is no direct interaction been the guardianship-L5 Centres and applications-L7. The former are preoccupied with the school, while the latter is focused on the societal context.

L7 ↔ L4

Generalized applications-L7_B do impact on the membership institution-L4_B because they create respect for the doctrine and may facilitate the flow of potential adherents. The institution in turn, unlike those committed to orthodoxy, pragmatically endorses applications, views societal benefits as a validation, and welcomes popular approval.

The L7_B ↔ L4_B Channel is named: Doctrine Validation.

L7 ↔ L3/L2/L1

Applications-L7_B are far too general and wide-ranging to affect or be affected by the lowest Centres preoccupied with asserting, teaching and disseminating details of the orthodox doctrine.

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The Tree has now been fully developed

• Continue to review the full picture.

Originally posted: 4-Dec-2022. Last updated: 25-Aug-2025.