It is the comprehensiveness of this term that has brought us to choose it as the prime means of describing Gebser's approach. The new structure of consciousness to which we are transitioning demands new means, new processes, and new methods. It should be repeated that this ushering in of the new in no way indicates or dictates a discarding of what has come before, far from it. We must keep in mind that it is the activity and presence of the past that distinguishes Gebser's approach from others. Supercession does not mean invalidating; replacement in this context intimates an intensification rather than a nullification. Nevertheless, the inevitability of this transition should be recognized as well. This particular term best illustrates this new way of understanding. Eteology is then a new form of statement. But it should be noted:
We are speaking advisedly of "forms of statement" here and not of forms of representation. Only our concept of "time" is a representational form, bound -- like all forms of representation -- to space. The search for a new form of representation would give rise to the error of establishing a new philosopheme at the very moment that philosophy of an individual stamp is over. What is necessary today to turn the tide of our situation are not new philosophemes like the phenomenological, ontological, or existential, but eteologemes.
Eteology must replace philosophy just as philosophy once replaced the myths. In the eteologemes, the eteon or being-in-truth comes to veracity or statement of truth, and the "wares" or guards verity and conveys the "verition" which arises from the a-waring and imparting of truth. Eteology, then, is neither a mere ontology, that is, theory of being, nor is it a theory of existence. The dualistic question of being versus non-being which is commensurate only with the mental structure is superseded by eteology, together with the secularized question as to being, whose content -- or more exactly whose vacuity -- is nothing more than existence. Every eteologeme is a "verition," and as such is valid only when it allows origin to become transparent in the present. To do this it must be formulated in such a way as to be free of ego, and this means not just free of subject but also free of object; only then does it sustain the verity of the whole. This has nothing to do with representation; only in philosophical thought can the world be represented; for the integral perception of truth, the world is pure statement, and thus "verition." (EPO, p309)
We can see, then, that this approach places great demands upon us all. It is not sufficient to merely describe or approximate, rather we are required to show what is in its fullest essence. This has, I believe, far-reaching ramifications for science and its allocation of recognition and funding. The actual contribution of knowledge, its freedom from the constraints imposed upon the researcher due to fiscal, economic, academic or political reasons must all be let go in favor of a direct, revelation of truth. This will not be an easy task for many, especially those who are bound to what is "right" as opposed to what is "true." We see this reflected in all aspects of our societal lives. Eteology is an approach of liberation.
It will be noted that we have not attempted a systematization of criteria and measures that are to be used in our subsequent evaluations. This would be out of step with the free-form nature of the approach described thus far. Yet Gebser does not leave us without assistance in this regard. He provides a list of key terms that will assist in identifying the themes and motifs of the aperspectival world, and these are:
The whole,
integrity,
transparency (diaphaneity),
the spiritual (the diaphainon),
the supercession of the ego,
the realization of timelessness,
the realization of temporicity,
the realization of the concept of time,
the realization of time-freedom (the achronon),
the disruption of the merely systematic,
the incursion of dynamics,
the recognition of energy,
the mastery of movement,
the fourth dimension,
the supercession of patriarchy,
the renunciation of dominance and power,
the acquisition of intensity,
clarity (instead of mere wakefulness),
and the transformation of the creative inceptual basis. (EPO, pp361-362)
The focus here has been Gebser's approach to understanding the unfoldment of human consciousness. The first part dealt exclusively with the model examining each of Gebser's structures of consciousness in turn: the Archaic, Magical, Mythical, Mental, and Integral. We saw the Archaic structure could best be described as a zero- dimensional, non-perspectival world which could be likened to a state of deep sleep. It was characterized by non-differentiation and the total absence of any sense of separation from the environment. This was a world of identity between self and surroundings; not a world in which we could speak of consciousness in any terms that would be meaningful to our modern understanding of the term. By contrast, the Magical structure was characterized by a certain separateness, but not a total separation by any means. Dimensionally this could be described as one-dimensional; a pre-perspectival state of timelessness and spacelessness. It was likened to a state of sleep. Magic man was much a part of his environment, to be sure, and felt secure only within his group, his tribe or clan. It was the transition from the Archaic to Magic structure of consciousness that has probably been mythologically captured in the story of the "Fall of Man." The clothing of knowledge in myth is what characterized the transition to the Mythical structure of consciousness, the two-dimensional, unperspectival state of consciousness that can best be likened to a dream. Imagination and attunement with natural rhythms became important factors in man's life. The separation begun in the Magic structure reaches a tensional climax in the Mythical. This structure is superseded by the Mental structure, whose appearance coincides with the rise of Greek civilization. In this regard, it can be seen that modern thought disregards a good deal of mankind's history, for it is to the Greeks that we most often trace our intellectual roots. By comparison, the Mental structure of consciousness is a three-dimensional, perspectival world that we described with the term wakefulness. The polar tensions of mythology are replaced by the analytical separation of duality and opposition. Thinking is primary, and in its latter phase rational thinking is primary. But this structure, too, is yielding to a final mutation which Gebser identifies as the Integral structure of consciousness. This is described as a four-dimensional, aperspectival world of transparency. This is a time-free, space-free, subject- and object-free world of verition.
Finally, we examined the methodological aspects of Gebser's approach. Here, three fundamental notions were involved: systasis, synairesis, and eteology. The first term, systasis, best describes Gebser's approach. It was seen that systasis goes beyond mere synthesis, which is a mental-rational concept, to achieve a total integration of all parts simultaneously. Synairesis was the means of achieving the end just described. It emphasized the how of such total grasping, namely by the mind or spirit. It is synairesis that enables us to achieve the transparency that is indicative of the Integral structure of consciousness. Finally, eteology replaces philosophy as the way of knowing and acquiring knowledge. Eteology becomes the statement of truth in lieu of the philosophical statement about truth. We saw that this approach goes beyond the limitations of space- and time-perception to a complete and liberating understanding of the whole. It should be noted that this transition is in process; it is not yet a completed act.
References
Gebser, J. (1986) The Ever-present Origin, Authorized translation by Noel Barstad with Algis Mikunas, Athens/OH, Ohio University Press [originally published 1949]. (EPO)
