Some Remarks on Wilber's Podcast on Epistemology

In his most recent dialogue with Integral Life director Corey deVos entitled “Marx, Mysticism, and Mathematics: Navigating Our Epistemic Collapse,” Wilber concludes the series by exploring the evergreen question “what is to be done?”  What’s a poor integralist to do in a world full of first tier narcissism?  

I urge those interested in what Wilber has to say to watch the whole thing.

As for me, I confess myself unimpressed with most of his observations in this final episode, but not by way of negative criticism.  We are in the midst of obvious evolutionary phase change, and so it is difficult if not impossible to give a definitive answer to such a tricky and vexing question.

Wilber lamely falls back onto what he has been saying for at least four years since the “Trump and a Post-Truth World” essay: if we were in teal everything would be better.  And, of course, if pigs could fly, Boulder would rule the world.

I don’t fault him too much for his anodyne sentiment, for it might actually be true, and in the long run of evolution we will eventually find out but, Wilber’s touching optimism notwithstanding, not likely in the near term.

But ironically in a commentary on Marxist epistemology, Wilber is unwittingly setting up the same straw man that Marx and all his revolutionary progeny found so tempting to employ.  Utopian wishful thinking is apparently a universal human trait; its political version says, “if we can theorize a better world, then such a world can and should replace this one.  Our promise of this better world should inspire everyone.  And if they resist this obvious good, we are justified to apply brute force to eliminate the unreasoning, selfish opposition.”  

This is a version of a fundamental error Wilber identified decades ago: mistaking the map for the terrain.  The theory that the proletariat seizing the means of production will create a more just and wealthier world is just that: a theory.  The tragedy comes when we let our infatuation with our theories overlook the reality we wish to escape.  Lenin, Mao, Chavez, Ibrahim Kendi, and Bernie Sanders have all succumbed to the same hideous fantasy: that their imagined improved humanity is a reality-in-waiting, if only someone has the will to force it into being.

It beggars the rational mind to have to point this out after the irrefutable evidence of the utter folly of this delusion: the millions of corpses strewn across the planet, the victims of the Marxist utopian lunacy.

Transcend and Exclude: the Postmodern U-Turn

Ken Wilber has argued, and I completely agree with him, that humanity’s current task is the extension and maturing of the orange, modern, individualistic wave of consciousness.  Globally, only around 20% of us have our “center of gravity” in orange, although the contributions of those at orange have radically altered all of us for the better in the past 200 years.  And, as I have explored previously, we have yet to fully integrate the earlier waves so that even our current occupation of/by orange has a long way to go to operational maturity among a critical mass of us.

This challenge is complicated by the emergence of green in a very immature and reactionary version he calls, appropriately, “Boomeritis.”  The mass appearance of green as a wave distinct from orange can be dated to the 1960s, even as we can see expressions of it showing up in the mid-nineteenth century.

The discontinuity from orange that green has generated is that individual identity (the gift of orange) is the birthright of every human being, no exceptions, and thus no one person or group can be privileged over another.  In the long run, for green to mature into a separate and superior wave with probabilistic characteristics that transcend and include all the inferior waves, it will have to demonstrate and express this embrace consistently.

To date, the Boomeritis version of green which appears to predominate in Europe and the United States does not yet transcend and include, much less integrate, the earlier stages.  Indeed, in its left-wing postmodernist expression, it explicitly rejects the rational domain which, as a necessary condition for individual identity, was a categorical advance over amber.  This transcend-and-exclude dynamic has all kinds of impacts on our current situation, most of them (apparently) leading away from the expansion of consciousness.

The Opportunity in Trimemetic Chaos

Self-described “atheistic libertarian” Brendan O’Neill, editor of the British e-magazine Spiked Online, has written an important article entitled “The Crisis of Character,” which looks at the progress of the postmodernist campaign to hollow out the advances in human evolution achieved by Western civilization.  The attack on modernity has many fathers going back to the rages of François-Noël “Gracchus” Babeuf during the French Revolution, but this particular viciousness was created and promoted by the embittered clerisy at the Frankfurt School and its promulgation of “critical theory.”

The signal contribution of the orange modern stage of Kosmic evolution is the liberation of the individual from the tribe.  The critical importance of this to the spectrum of consciousness seems to elude many integralites.  Only the individual, confident in his self-identity as such, can prepare the way for transcendence into the transpersonal, second tier stages where identity shifts to a much more comprehensive collective such as humanity as a whole.  This development can only occur when the individual is free to release his self-identity, and this can only occur once we fully occupy our discrete autonomous self.

I have written elsewhere about how underdeveloped the structure of this stage of evolution remains in both LH quadrants.  As Ken Wilber has noted, integral postmetaphysics suggests that the stages of consciousness behave as probability waves of interiority; the more we occupy and work them, the higher the likelihood that they will conform to predictable patterns.  All the prepersonal stages up to orange have been around for millennia and therefore present relatively stable structures.

Orange, Wilber’s “rational/egoic” stage, is only five hundred years old as a mass phenomenon of development.  Further, it is the center of gravity of consciousness for only 20% of humanity.  Even among the 20% the evidence strongly suggests that we still have quite a way to go before orange displays the same stability as the prepersonal stages.

Reaping the Whirlwind

Some commentators have noted the obvious connection between the massacre in Paris last Friday and the lunacies on American college campuses that the MSM can no longer ignore.

Most do not get the underlying evolutionary dynamics producing these particular effects and so have no idea about what’s really going on, much less about what an appropriate and effective response might look like.

I wrote about these dynamics in this blog nine years ago after the violent “protests” erupted in various corners of Dar al-Islam (the Muslim world) when the Danish newspaper Jyllands-Posten dared to publish satirical cartoons of the Prophet Muhammad. It was, I asserted, a useful example of a battlefront of the trimemetic war that has become the salient feature of human evolution since the mass emergence of green fifty years ago. This war is a clash of “three blind memes”—amber, orange, and green—that dominate human consciousness today, and struggle against and among one another in ways totally unprecedented in human history.

(I call these memes “blind” because, as Wilber has noted, they are first tier structures and as such blindly assume that their perspectives are absolute and thus that anything to the contrary is a threat to be suppressed.) 

Never before have we experienced the co-existence of millions of people whose center-of-gravity of consciousness resides in three distinct waves, all of which are powerfully antagonistic toward each other. This is perhaps simple enough to grasp, but subtler currents are in play that make it much more difficult for most of us to appreciate the complexity of what is unfolding.

It is a product of Wilber’s last great original insight laid out in his work on integral post-metaphysics about the nature of memetic structure. It is, he theorized, more of a LH probability wave than a RH concrete configuration; the longer people operate within a particular structure, the more likely its manifestation will be predictably within a definitive range of characteristics.

Thus amber, which we have been working out of for at least twelve millennia, is the most predictable and stable of the three. Orange, only half a millennium old, is far less stable, and green, only a half a century old, is still all over the place. Since the Integral Model posits that each emerging wave transcends and includes all earlier waves, the degree of stability of these earlier waves will significantly influence how quickly the newer waves will solidify into predictable patterns and thus in turn become susceptible of the next transcendence.  Conversely, the more stable the structure, the more influence it has on later emergent waves.

What has become clear to me as I’ve dug deeper into my interior is how relatively unstable orange still is, and how this falling-short-of-maturity so powerfully impacts green.

Le massacre Charlie Hebdo: a Second Tier Perspective

I am working with the hypothesis that humanity as a whole has been in a state of civil war since the emergence of the orange wave of consciousness as a mass meme five hundred years or so ago.  (For a survey of this period and how the emergence first of orange and then of green has contributed to today’s intermemetic turbulence, see my essay “Three Blind Memes.”)

The key is Wilber’s insight that first tier waves presume that their perspective is the absolute truth; by definition they are not capable of embracing other perspectives.  Therefore these other perspectives, regardless of their actual interrelationship, are at best sources of suspicion and at worst causes of warfare.  Evolution is neither smooth nor linear.  New waves emerge from earlier stages as discontinuities, doing seeming violence to the established order of those older memes.  These disturbances are “built in” to the fabric of evolution, so that what most humans romantically long for as peace—a state of nonviolent equanimity—never seems to materialize.

History records how emergence is never simple, peaceful, or swift.  At least in the first tier the novel features characterizing a new wave make it radically different from that which gave birth to it; thus to the older wave it appears foreign and threatening.  The two co-exist in the same Kosmic space but remain suspicious of each other.  The principle of “transcend and include” means that the newer wave cannot attack the previous wave without doing damage to itself, but the reverse is not true.  Thus while orange has struggled to find its Kosmic groove since its emergence as a mass meme 500 years ago, amber has had the stability from which to oppose orange’s trajectory.

Similarly green faces the twin hostility of both amber and orange, although amber barely notices green, for neutralizing orange will automatically neutralize green.  Orange is the only of the Big Three first tier waves required to fight a two-front war: defending amber’s resistance while attacking green’s drive to transcendence.  Indeed, as the Charlie Hebdo massacre implies, amber and green find common purpose in boxing in orange.