What Is "Integral"?

Over the course of the past two years I have begun paddling to more islands in the integral archipelago.  It started with conversations with Jeff Salzman at the Integral Institute’s Daily Evolver, morphed into a year-long dialogue with Layman Pascal on integral politics on the Institute’s web site, went on to a reconnection with my old Log Cabin colleague Rich Tafel, now a senior fellow at Steve McIntosh’s Institute for Cultural Evolution, and finally leading to a handful of Facebook pages dedicated to various integral expressions.

I have been highly critical of a lot of stuff that I have read in many of these encounters, much of it based on my sense that there is a lack of intellectual and spiritual rigor in so much of what we are moved to say and communicate.  Now I don’t like being critical—and I choose to notice the arrogance that much of my response seems to come from—mostly because I fancy myself a lover not a fighter.  Still, something within compels me to keep diving ever deeper into this transpersonal realm, and to share what I discover with other inhabitants of the archipelago.

One source of discord might be a disagreement on exactly what “integral” is.  If we all mean slightly different things, then we fail to have a useful dialogue if at the same time we assume that we have a common meaning for the word.  We simply talk past one another and, if we’re not careful, assume something’s wrong with that other guy who just won’t get what I’m saying when in fact he’s thinking something slightly different.

The main sources of divergence seem to be from various Wilberians and Gravesians seeking to interpret Wilber's and Graves' work.  It’s too bad Wilber went whole hog into Spiral Dynamics and then abruptly pulled back and recast the color scheme.  Further complicating the picture was Don Beck’s development of Spiral Dynamics Integral and the break with Christopher Cowan.  Also, since Spiral Dynamics concentrates on the vMemes, or the values line of development, it is not strictly speaking an integral model, which of course Beck sought to address with SDi.

Further aggravating the situation is the complication offered by the various iterations of Wilber’s map-making, of which at least five have been identified by Wilber.  From Sex, Ecology, Spirituality through Integral Psychology, Wilber has offered slightly differing versions of the stages of the spectrum of consciousness, aka the Spiral.  It was his adoption of Graves’ notion of “the momentous leap” from the personal to the transpersonal waves that introduced much of the variance of understanding among the integralites of what exactly lay on the far side of the leap.

Indeed, he originally adopted the term “integral” from Jean Gebser’s classifications of the waves of collective consciousness extensively chronicled in The Ever Present Origin.  Gebser called the inchoate transrational emergence he detected back in the 1930s the “integral/aperspectival” wave.  By that he meant that, contra the rational (orange) individuation stage which was characterized by the development of inner space that permitted self-reflection (individual self-conceptualization) and thus recognition of perspective itself, the awareness of perspective-taking as an activity of being was now arising among humans.

Comments on Steve McIntosh's Paper on Modernizing Islam

The Institute for Cultural Evolution (ICE) and its co-founder Steve McIntosh have just released a new white paper entitled “Fostering Evolution in Islamic Culture,” and have requested comments.

The purpose of the paper is to propose a method for Western societies to address the challenge the “difficult and dire problem” of “the ongoing rise of radical Islamism” we have been witnessing since the end of the Cold War.  The underlying assumption of the paper derives from ICE’s “aim to create significant forward movement in the evolution of the American political landscape, and apply this new ‘evolutionary’ perspective to the developmental challenges of a complex, globalizing world.”  ICE believes that it is possible to “positively influence the evolution of American culture in realistic and measurable ways” by “applying groundbreaking insights taken from Integral philosophy, developmental psychology, evolutionary theory, and the social sciences to help create significant forward movement in the evolution of the American cultural and political landscape.”

Now, apparently, not content with this demanding undertaking, we are invited to apply this same thinking to “Muslim culture” as the beginning of a remedy to the problem of radical Islamism.

I truly love and appreciate these efforts to uncover what, if anything, can be done to consciously expand consciousness on a mass basis.  Having studied this for some time, my own conclusion is “not at this time,” but what do I know?

Still, I find many flaws in the ICE proposition and its analyses, and this particular paper has its share.  Perhaps its author might be willing to consider them. 

Where to begin?

The paper makes regular reference to “traditional Islamic culture” as if that is a uniform system encompassing the 1.6 billion Muslims around the world.  But this is, at best, a misnomer, for many distinct cultures with their own peculiar history, political economy, and customs embrace Islam, from Arabic, Turkish, Egyptian, and Persian to Kazakh, Afghani, Punjabi, Indonesian, and many others.  While they all have Islam in common, they also are all centered in amber consciousness, which, as I will point out, is the actual issue.

The Boomer Banality of Barack Obama

During commencement remarks delivered yesterday at University of California at Irvine, President Barack Obama demonstrated yet again how thoroughly and banally ensnared in the Boomeritis wave he is. 

According to an article by Mark Landler published in the New York Times,

Speaking in gleefully sarcastic terms to a commencement ceremony at the University of California, Irvine, Mr. Obama likened those who deny climate change to people who would have told John F. Kennedy, at the dawn of the space program, that the moon “was made of cheese.”

He saved his most scathing words for lawmakers who say they are not qualified to judge the issue because they are not scientists. These people, the president said, recognize the truth but will not utter it for fear of being “run out of town by a radical fringe that thinks climate science is a liberal plot.”

“I’m not a scientist either,” Mr. Obama told this young audience, “but we’ve got some good ones at NASA. I do know the overwhelming majority of scientists who work on climate change, including some who once disputed the data, have put the debate to rest.”

For Terry Patten, Jeff Salzman, and the other Obama acolytes in the Integral Institute, this should put paid to the fantasy that the President represents the possibility of an integral transcendence in the Democratic Party.  Obama and all his yes men have never evinced anything but the impoverished depradations of the narcissism that has, so far, eviscerated green’s powerful potential.