Systasis & Synairesis

Each structure has had its "method" even if it was not characterized as such. Magic and the ritualistic invocation of other powers is a method, whether we recognize it as such or not. Visualization and mystical contemplation is also a method of knowledge acquisition and it served a useful and valuable purpose at one point in our development. In the transition from Mythical to Mental, however, a rejection of previous method arose, particularly in our now deficient, Rational structure. This was part of a natural process, I believe, for the rational cannot tolerate anything other than itself. This in no way negates the value of the mental approach for the scientific method has proven to be a very useful, albeit limited, way to garner knowledge. But, just as the scientific method became the predominant means of acquiring and evaluating knowledge in the Mental structure of consciousness, a new structure demands a new method. This is the dynamic aspect, then, of Gebser's approach. Two notions characterize this methodology and both are newly coined terms: systasis and synairesis, and it is upon these that we will focus our attention.

It is difficult to separate these concepts for they are intimately related to one another. What is more, such an artificial separation is indicative of a mental-rational approach, to which we are trying not to fall prey. It should be remembered that the analytical separation demanded of this approach ultimately ends in death, and it is life, the birth of a new method, that we seek. The method which Gebser describes is predicated on the idea of the eteologeme which was introduced earlier. It is this "being-in-truth" which lies at the heart of his approach. Up until now, particularly within the scientific community, the necessary, sometimes forceful, separation of subject and object has been required. It is this dualism that must be transcended if we are to arrive at a more comprehensive, intensive understanding of the world around us and ourselves. Consequently, Gebser's approach should not be considered the building of a system in our current understanding of the term, for such would also be a product of a three-dimensional mentality.

But, the question arises, "What lies beyond system?" And to answer this particular question, Gebser coins a neologism to describe his approach, namely systasis, which he defines as, if you will, "the conjoining or fitting together of parts into integrality" (EPO, p310), "a process whereby partials merge or are merged with the whole" (EPO, p292). This is a subtle and difficult concept to understand completely and in all its ramifications. It has in common with system building that the end result is a greater or better comprehension than at the outset of the process. System, however, deals always with parts, not with the whole. Also, system deals primarily with the product rather than the process. Gebser goes on:

[Systasis'] acategorical element is the integrating dimension by which the three- dimensional spatial world, which is always a world of parts, is integrated into a whole in such a way that it can be stated. This already implies that it is not an ordering schema paralleling that of system. We must especially avoid the error of considering systasis -- which is both process and effect -- as that which is effected, for if we do we reduce it to a causal system. We must be aware that systasis has an effective character within every system. Systasis is not a mental concept, nor is it a mythical image (say) in the sense of Heraclitus' panta rei ("all things are in flux"), nor is it a magic postulation of the interconnection of everything to and with everything else. And finally, it is not integral, but integrating (EPO, p310).

Or as Feuerstein phrases it, "Systasis, in contrast to systematization, deals with the proper 'arrangement' of intensities (rather than quantified 'extensities')" (Feuerstein, 1987, p194)

What, then (to express it in mental rational terms), is the aim of this method. We have spoken of increased understanding, of more complete comprehension, but these are only approximations. It is here that Gebser introduces the second of this important pair of notions, namely synairesis "which is an integral understanding, or perception, of reality" (Feuerstein, 1987, pp194-195). More specifically, Gebser notes,

Synairesis comes from synaireo, meaning "to synthesize, collect," notably in the sense of "everything being seized or grasped on all sides, particularly by the mind or spirit" (Menge & Güthling, 1910, p542). Whereas synthesis is a logical-causal conclusion, a mental (trinitary) unification of thesis and antithesis (and falls apart because it becomes itself a thesis as a result of the dividing, perspectival perception), synairesis is an integral act of completion "encompassing all sides" and perceiving aperspectivally (EPO, p312, Note 5).

And again: The synairesis which systasis makes possible integrates phenomena, freeing us in the diaphany of "a-waring" or perceiving truth from space and time (EPO, p311).

This freedom from space and time is an important notion in Gebser's entire approach, not just in his method. It will be remembered that one of the key features of this approach is its incorporation of the notions of latency and transparency. What has passed is not dropped and forgotten (although this is what the mental-rational structure of consciousness tempts us to do), rather it is incorporated into our mentation as effective elements thereof. As Feuerstein has pointed out, "it is this insight into the continuing presence and efficacy of the past that distinguishes Gebser's model of the unfolding of human consciousness from other similar attempts" (Feuerstein, 1987, p192). I would hasten to add that it is the equal efficacy of the future that rounds out and completes Gebser's poignant insight. Feuerstein writes,

And that [synairetic] perception, or "verition," occurs on the basis of the integration of archaic presentiment, magical attunement (or what Gebser calls "symbiosis"), mythical symbolization, and mental-rational systematization in the integrative act of arational systasis. Here it is important to remember that all structures are co-present (and co- active) in us and hence need not be invoked through historical imagination' (Feuerstein, 1987, p195).

Not being bound by merely past or future is a theme that has permeated much of our discussion of Gebser thus far. This time- and space-free approach introduces a further dimension to our ability to perceive and state:

By introducing systasis into simple methodology, we are able to evince a new "method" which is not longer three-dimensional. This new method is four-dimensional diaphany; in this what is merely conceivable and comprehensible becomes transparent. Diaphany is based on synairesis, on the eteological completion of systasis and system to an integral whole, for integrality is only possible where "temporal" elements and spatial magnitudes are brought together synairetically. The concept which makes possible the "comprehension" or, more exactly, the perception of the "temporal elements" is that of systasis. If we also take into account the systatic concepts, the mere methodology of systems is intensified to synairetic diaphany; and this must be achieved unless we are to remain caught in the three-dimensional scheme of thought. (EPO, p334) [1]

In its supercession of three-dimensionality, Gebser's method firmly entrenches the observer in the process of perception and "waring." This grounding, if you will, is described by Gebser through the term "concretion," "the integrative act by which otherwise merely abstract proposition are anchored in actual life" (Feuerstein, 1987, p198) Consequently, this approach is immanently practical, yet does not fall prey to the weaknesses of pragmatism, namely its relativism and short-term expediency. It demands that the observer be as aware of his own role in the process as being aware of the process, and its results themselves.
The integrator, then, is compelled to have not only concretized the appearances, be they material or mental, but also to have been able to concretize his own structure. This means that the various structures that constitute him must have become transparent and conscious to him; it also means that he has perceived their effect on his life and destiny, and mastered the deficient components by his insight so that they acquire the degree of maturity and equilibrium necessary for any concretion. Only those components that are in this way themselves balanced, matured, and mastered concretions can effect an integration. (EPO, p99)

The means of knowing and knowledge itself become integral aspects of Gebser's methodological approach. The mere illumination of what was not previously known and understood, that is philosophy, must then yield to eteology, or being-in-truth. "The Greek word eteos means 'true, real'; as an adverb, eteon means 'in accord with truth, truly, really' and comes from the root se:es, meaning "to be" (EPO, p312, Note 4).

Notes
[1] It is also interesting to note that Arthur Young develops his Geometry of Meaning on an increase of dimensionality as well. Although approaching the matter from quite different perspectives, their conclusions are remarkably similar in many regards. The notion of dimensionality, therefore, may be more fundamental than we generally suppose.

References
Feuerstein, G. (1987) Structures of Consciousness: The Genius of Jean Gebser - An Introduction and Critique, Lower Lake/CA, Integral Publishing.

Gebser, J. (1986) The Ever-present Origin, Authorized translation by Noel Barstad with Algis Mikunas, Athens/OH, Ohio University Press [originally published 1949]. (EPO)

Menge, H. & O. Güthling (1910) Menge-Güthling, Griechisch-deutsches Wörterbuch, 28th edn, Berlin, Langenscheidt.

Young, A. (1976) Geometry of Meaning, Mill Valley/CA, Richard Briggs, Associates.