Cultural Evolution or
Consciousness Evolution?
By
Giorgio Piacenza
Cabrera
We need to move beyond a "classical" approach to Integral Theory for this theory to be instrumental in saving the world from our anachronistic patterns of behavior. We need to embrace the non-local and the realm where it originates. Then, a deeper, more inclusive instinct related to the realm that subsumes and transcends the physical may take guide our lives while in the physical world relating us to the wisdom of its self-sustaining, autopoietic aspects.
Since as a species we've had the capacity to think rationally (perhaps a 100,000 yrs ago more or less) we may have just gone through the evolving cultural phases mentioned in evolutionist/developmental Integral Theory...while still using this capacity and more fundamentally being already settled in its macro stage. This stage would be an adaptation to a predominantly classical exterior world. The cultural levels of development correctly mentioned in Integral Theory may have been sub phases within this major level. In fact, moving into the next cultural sub phase (the emergent Integral phase as it is currently conceived) may actually be insufficient to stop producing wars and predating upon each other, all potentially useful living beings and the natural 'resources'.
Since as a species we've had the capacity to think rationally (perhaps a 100,000 yrs ago more or less) we may have just gone through the evolving cultural phases mentioned in evolutionist/developmental Integral Theory...while still using this capacity and more fundamentally being already settled in its macro stage. This stage would be an adaptation to a predominantly classical exterior world. The cultural levels of development correctly mentioned in Integral Theory may have been sub phases within this major level. In fact, moving into the next cultural sub phase (the emergent Integral phase as it is currently conceived) may actually be insufficient to stop producing wars and predating upon each other, all potentially useful living beings and the natural 'resources'.
To change how we meet material needs
and destroy the world's resources we might need a much deeper shift into what
really motivates us. Even if our psychology indeed evolves including and
transcending more atavistic, primitive, survival stages we keep ourselves
feeling, sensing, intuiting and thinking that the rational thing to do is to
adapt to classical reality with its space and time limitations. This is how we
deeply feel how the world is: a dangerous world of competing exterior objects.
We barely touch upon the autopoiesis of its inside order connected with a Subtle Realm
subsuming Time and Space limitations.
Perhaps tribal stage and mythic stage sub phases of cultural evolution
were more in harmony with some elements of this other realm. However, my take
is that even in the tribal and mythic sub phases most people were not really
comfortable with a healthy instinctual understanding of the rules of that more
inclusive realm. They still engaged in classical physicalist solutions to
appease elements of that realm or to maintain a harmonious relation with it.
They had still forgot for the most part that they originated in that more inclusive
realm and took in the instincts of the classical experience developing values
accordingly.
While
tribal and mythic stage people normally used reason in an indistinct or less
defined way than modern age "rationalists;" while they were more able
to link with Subtle phenomena using a less rigid and more flowing and
relational logic, they were still predominantly instinctively held back by
their conscious participation in a classical physical world. In some contactee
literature this is called "third dimensional level of
consciousness." If we were able to
be motivated and to include in our awareness non local ways to control
classical physical limitations we would be operating on a "four
dimensional level of consciousness."
We would then be able to intelligently join in the conversation of
space-faring civilizations which have awakened past their original embeddedness
with the classical aspects of the physical world and become able to live with
its autopoietic connections with the Subtle Realm. Perhaps part of the post
postmodern cultural shift and perspective-taking capacities really emerging
(but not formally recognized within the more psychologically inclined
"classical" integral community) will also connect with this
understanding but, be as it may, that shift would be truly post postmodern. It
would go beyond formal reasoning and the unstated feelings and assumptions
about reality that support it.
I guess
what I'm trying to say is that changing ideas and recognizing ideas and models is not enough. Cultural evolution is not
enough. Going kumbhaya with good intentions is not enough. We need to stabilize our consciousness under more inclusive instincts that most deeply inform our motivations, perceived needs, ideas and values. Being conversant and comfortable with non-locality,
with the world quantum mechanics (and other more esoteric fields) is slowly
making us aware of is part of building the more stable "kumbhaya" we
are seeking. This would call upon a deeper level of instincts and motivations
transcending, overriding the "have to be selfish to survive"
imperatives of who we have been since before the coming of the basic rational
capacity perhaps in the Paleolithic or Neolithic eras.
This means
that to promote such a quantum leap in perspective taking associated with
instincts that correspond to another world, a non-local world, we need to cease
following the taboo of not wanting to know about orthodox quantum mechanical
physics events and non-orthodox "paranormal" events all having to do
with non-locality. Our nature and our Second Tier hopes might only come to pass
when we awaken to instincts and motivations associated with a world without
time and space limitations, a world with its own kinds of challenges to be sure
but also capable of giving us the tools to manipulate physical parameters of
time and space and inertia and gravity to free us from the need to pay heed to
classical instincts and motivations. In other worlds, the "integral"
movement also needs to include going beyond our most fundamental ways of being
adapted to classical physical reality and to explore the varieties of
non-classical physical realities.
Giorgio, nice post. I wonder - if we start with your "view", rather than integral theory as it stands, what would we keep from integral theory? (I'm asking in an open mode, not (necessarily) criticizing integral as it stands)
ReplyDeleteAQAL? If we keep any part (!) of it, what would be left? Is there any truly integrating principle to AQAL?
Stages: Would our whole understanding of stages be utterly transformed if we followed your suggestions?
States, Types, Lines, Methodological pluralism, etc etc - is there anything left?
If so, what?
If not, why refer to it as based on or following up on "integral theory"?
What if you took Gebser's meaning of "integral", which despite "Up From Eden" and numerous other "integral" writings, may mean something quite different from what the integral movement has taken it to mean?
I still think that the five elements and the rules of IMP remain, that the three eyes of knowledge can be enhanced to apply them all to each realm, that some mistakes in "evolutionary integralism" (in part pointed out by Visser and Meyerhoff) can be fixed and still remain. I think that most everything of the interpretive structure remains but should be honed, actualized and enhanced beyond the dominant emphasis on psychology and self-help ILP, Californian style human potential and Buddhism to be more useful to science and to understand the many non-local phenomena (besides those in quantum physics) that challenge most world views and instinctive understandings. My criticism is meant to be constructive, to think about a possible longer and deeper cycle subsuming the cultural stages already posited. There is more than "community solidarity" and myths in tribes, but also aspects of a universal knowledge that would add to current Integral Theory.
DeleteI think that both Lexi Neale's approach and Oleg Linetsky's offer valid enhancements and ways to start relating more with non-local reality. I think that much should be done to understand the relations among realms adding the classical distinction of actuality/potentiality to shed some light on these relations. I think that Integral Theory is a good model but that it still reamains as an option along other important integrative efforts unless its main proponents overcome their own prejudices in order to fit in well with academia, society or institutions. They should also try to dismiss less the integral aspects of wisdom from pre modern societies.
Gebser's open-ended aperspectivism if inspired in the ultimately indefinable harmony among Truth, Good and Beauty would be past relativism, simple multi perspectivism and more Integral. Originally in the Andes the ideal harmony among Yachay (wisdom, knowing), Munay (feeling, love) and LLankay (work, colaboration, common good) is Life itself (Kawsay) which manifests in complementary pairs and generates four types of enclosed spaces. The same basic coinciding principles.