As can be guessed, then, Gebser feels that we are on the threshold of a new structure of consciousness, namely the Integral. For Gebser, this structure integrates those which have come before and enable the human mind to transcend the limitations of three- dimensionality. A fourth dimension, time, if you will, is added. This integration is not simply a union of seemingly disparate opposites, rather it is the "irruption of qualitative time into our consciousness" (Feuerstein, 1987, p130). The supercession of time is a theme that will play an extremely important role in this structure. In fact, the ideas of arationality (as opposed to the rationality of the current structure), aperspectivity (as opposed to the perspective, spatially determined mentation of the current structure), and diaphaneity (the transparent recognition of the whole, not just parts) are significant characteristics of this new structure. Stated differently, the tensions and relations between things are more important, at times, than the things themselves; how the relationships develop over time takes precedence to the mere fact that a relationship exists. It will be this structure of consciousness that will enable us to overcome the dualism of the mental structure and actually participate in the transparency of self and life. This fourth structure toward which we are moving is one of minimum latency and maximum transparency; diaphaneity is one of its hallmarks. Transparency is not a "not seeing" as one does not see the pane of glass though which one looks out a window, rather one sees through things and perceives their true nature. Statements about truth are superseded by statements as truth. Verition not description is what we experience and know. Philosophy is replaced by eteology; that is, the eteon, or being-in-truth (EPO, p309)
This structure is difficult to describe since it depends to a great deal on experience, not just that we have them, but on how intense they are and what we glean from them for now and the future. Intensity is a key characteristic of this mode of consciousness. By intensity, I do not mean simply an emotional relationship to experience or the feeling or deepening of emotion itself. This would be a magical response not an integral one. Perhaps it would be best to review a few examples of what is meant by fourth dimensionality, arationality and aperspectivity.
Let us start with intensity and use the analogy of love. Love is the energy (yet it has only recently been referred to as such) or the driving force behind true spirituality and spiritual growth. We learn early as mystics and students of the other arts, that we should love our neighbors as ourselves. This is, in fact, one of the two great commandments given us by the Christ and the theme of Love is one that was very strongly developed by the great apostle, Saint Paul, as well. However, it is easy to love those who are our neighbors (even though at times they are exasperating) because they are so much like us. We recognize ourselves in them and so we love them. The affinity of interests, locale, or any other of myriad possibilities makes loving those who are like us a joy. We fulfill our spirituality by adhering to this commandment; it is a yoke that we gladly bear. Nevertheless, this love is a three-dimensional love at best. We love those who fit neatly into our perspectives of being and life. We choose who they are and when and how often we extend that love to them. An integral love, a fourth dimensional love, though, would go beyond that. The Christ also informed us of what that love is when he admonished us to love our enemies and pray for those who persecute us. It is this love that is intense for it is required without asking our opinion (our point of view, our perspective) of it. This is the love of Judas. This is a demanding love that not many are willing to offer.
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)
