John,
Is this anything like Joseph Campbell's global mythology? Have not read
Wilbur, but Campbell gave me the impression that he did not see any such
"consensus" emerging in the hearts and minds of any large percentage of
people, either. I would like to believe in some growing, planetary,
collective consciousness--one in which I can participate because, for one
reason or another, I am ready. But...?
Billy Dean
Info@billydee.com
http://www.billydee.com
"It is the journey that enlightens--not the destination..."
Kwai Chang Caine
----- Original Message -----
From: "John Beasley" <beasley@austarnet.com.au>
To: <moq_discuss@moq.org>
Sent: Thursday, August 16, 2001 12:01 AM
Subject: MD Re: A Fifth Level
> The possibility of a fifth level transcending the intellectual has been
> debated regularly on this forum. I am currently reading Ken Wilber's
'Sex,
> Ecology, Spirituality', and thought his description of Vision Logic (or
> Planetary Logic) might be a trigger for more focused debate. It may also
> have something to say about the subject/object divide that so concerned
> Pirsig.
>
> "As rationality continues its quest for a truly universal or global or
> planetary outlook, noncoercive in nature, it eventually gives way to a
type
> of cognition I call vision-logic or network-logic ... 'a system or
totality
> of truth-seeing at a single view; the relations of idea with idea, of
truth
> with truth, self-seen in the integral whole' [Aurobindo] ... Vision-logic
is
> a higher holon that operates upon (and thus transcends) its junior
holons,
> such as simple rationality itself. As such, vision-logic can hold in mind
> contradictions, it can unify opposites, it is dialectical and non-linear,
> and it weaves together what otherwise appear to be incompatible notions,
as
> long as they relate together in the new and higher holon, negated in
their
> partiality but preserved in their positive contributions ... Hegel
> maintained that the central defining characteristic of Reason
(vision-logic)
> was its capacity to unify opposites and see identity in difference." (p
185)
>
> "The worldview or worldspace of vision-logic I also refer to as
> 'existential' and 'centauric' ... 'Centaur' is the mythic beast, half
human
> and half horse, which I ... have taken as a symbol of the integration of
> body and mind, or biosphere and noosphere. For if it is true that, a few
> hundred years ago, we finally succeeded in clearly differentiating these
two
> great domains, it is equally true that we have not yet found a way to
> integrate them ... The previous structure (the egoic-rational), Gebser
> refers to as the 'rational-perspectival,' because rationality can indeed
> take different perspectives, as we saw. But vision-logic, or the
> integral-aperspectival mind, adds up all the perspectives tout ensemble,
and
> therefore privileges no perspective as final: it is aperspectival ... The
> aperspectival mind, in other words, is holonic through and through:
contexts
> within contexts withon contexts forever. Of course, every structure of
> consciousness is actually holonic (there are only holons), but
vision-logic
> consciously grasps this fact for the first time, and thus finds its own
> operation increasingly transparent to itself ... The world is in the
midst
> of the tortuous birth throes of a collective emergence of an entirely new
> structure of consciousness, the centaur in vision-logic, the
> integral-aperspectival mind." (pp 186 - 188)
>
> "As Georg Feurstein ... says ... 'This nascent structure of
consciousness,
> for the first time in human history, permits the conscious integration of
> all previous (but co-present) structures, and through this act of
> integration the human personality becomes, as it were, transparent to
> itself' ... 'it is grounded in ones' unmitigated acceptance of, or primal
> trust in, corporeality. It is the transparent body-mind.' " (p 189)
>
> "Integral-aperspectival consciousness is especially a consciousness of
> language ... 'Language itself is treated as a primordial phenomenon by
> recognizing its originating creative nature.' [Gebser]" (pp 189-190)
>
> "The only serious global social movement, in all history to date, has
been
> the international labor movement (Marxism), which had one great, enduring
> and legitimate strength - and one altogether fatal weakness. The strength
> was that it discovered a common trait that all humans possess ... social
> labor ... Its fatal weakness was that ... it reduced the noosphere to the
> physiosphere ... This reductionist thrust of Marxism, because it could
find
> no support in the real Kosmos, had to be converted into a religious
> mythology, and thus had to press its vision in an imperialistic fashion
...
> The other major movement that has shown , or has claimed, some
possibilities
> for underpinning a global citizenship is the Greens movement ... both of
> them are reducing higher levels to lower levels simply because of the
> undisputed fact that the lower is indeed more fundamental (and therefore
> necessary but not sufficient for the life of the higher and deeper).
Where
> the Marxists tended to reduce all concerns to the material exchanges of
the
> physiosphere, the Greens tend to reduce all concerns to the ecological
> exchanges of the biosphere." (pp 194-195)
>
> "A planetary culture will ... have to deal with equitable
material-economic
> distribution in the physiosphere (the enduring concern of Marx, even if
we
> reject his particular solutions), and it will have to deal with
sustainable
> ecological distribution in the biosphere (the enduring contribution of
the
> Greens) ... It will have to work toward specific theories of free
noospheric
> exchange, including but transcending ecological concerns ... As for the
> coming transformation itself, it is being built, as all past
transformations
> have been, in the hearts and minds of those individuals who themselves
> evolve to centauric planetary vision ... And, at this point, aside from
the
> inner work that each of us individually can do, I personally see no
obvious
> collective bearers of the new and deeper within." (pp 196-197)
>
> Thus speaks Wilber. I find much to ponder in his words.
>
> John B
>
>
>
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