Eteology

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 The dualistic question of being versus non-being which is commensurate only with the mental structure is superseded by eteology, together with the secularized question as to being, whose content -- or more exactly whose vacuity -- is nothing more than existence.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)

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.

The Integral structure of consciousness

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)

The Mental structure of consciousness

The next shift in consciousness took place between 10,000 B.C. and 500 B.C. This was the transition to the Mental structure of consciousness. It was at this time that humans, to use Gebser's image, stepped out of the mythical circle (two-dimensional) into three- dimensional space. Mythology had become so deficient (and it should be noted that each structure has its "efficient" as well as "deficient" form), that humankind needed a clean break with the past. The plethora of gods and contradictory stories of creation, formation of institutions, and so on threatened to overwhelm the consciousness of the individual; he practically stood on the verge of drowning in a deluge of mythological mentation. In reaction to this, Socrates, Plato, Aristotle, and of course, Pythagoras stepped forth to counteract this trend. The mental structure was inaugurated and this coincides with the "discovery" of "causality," Abstraction becomes a key word to describe mental activity and we find man using his mind to overcome and "master" the world around him. With abstraction comes philosophizing, hence the philosopheme is the primary form of expression. Monotheism almost universally replaces the plethora of gods of bygone days; dogma, in both allegory and creed, replaces the symbols of previous times; method replaces the mysteries as humanity develops an ever-increasing desire to penetrate, and, of course, master nature. This has given rise to the idea of science as the dominant religion of today. Also at this time, time itself was conceptualized (spatialized) as an "arrow" that points from the past to the future by way of the present (Feuerstein, 1987, p98).

About the time of the Renaissance, humanity came into its own and really mastered space. It was at this time that perspective was actually introduced into art. Since that time, perspective has come to be a major part and aspect of our mental functioning. Perspective is the life blood of reasoning and the Rational structure of consciousness, which Gebser considers to be only a deficient form of the Mental structure. What we have is the full development of the ego and its related centeredness. We conceive things, events and phenomena in terms of our own perspectives, often at the expense of others. The eye, it will be seen (and the last of the openings in the head), becomes the spiritual organ representative of this structure. Our language, our entire imagery and dominant metaphor takes on visual, spatial character. Space is finally overcome, in the true sense of the word. With the supercession of space, the person finally accomplishes his/her egoistic, individual separation from nature. In this concretization of the "I," we become very aware of our existence, of our beingness, of our individuality. And so it should be. But in a deficient mode, the outcomes, of course, are loneliness, isolation, and alienation, which are so characteristic of our own American culture. In fact, our current materialistic approach to understanding reality is perhaps the final stage of this structure. There is also much everyday evidence to indicate that we are moving through a great change at this time.

We should remember, however, that this is also the time of philosophy. The mental ordering and systematization of thought becomes the real dominant mode of expression. The myths have lost their vibrancy and existential connection to reality. Greek thought followed later by the Scholastics and finally the Enlightenment are all periods in which this particular structure of consciousness flourishes and strongly manifests. It is not without its opposition, of course, since any change will bring about the requisite opposition to its own development. By the time of the Renaissance, though, this structure had firmly established itself and was prepared to move into the next phase of its development. At this time, as was pointed out earlier, a very profound and significant event occurred: man incorporated space into his thought. We cannot underestimate, or overstate, the importance of this development. It is literally at this time that the world begins to shrink. The seeds of our one world community are planted at this time. The ripples begun during the magical structure are widening significantly: first spirit, then soul, now space have become constituents of man's consciousness. Three dimensions have been established and we are prepared for the next significant step we are taking now.

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)

The Mythical structure of consciousness

With the advent of the Cro-Magnons, the human became a tool-making individual, also one who formed into larger social structures. As Feuerstein (1987) points out, it is clear from the archaeological finds that the Cro-Magnons had evolved a symbolic universe that was religious and shamanistic. Part of this appears to have been a keen interest in calendric reckoning, and with it we may presume the existence of a fairly complex mythology (p75). This structure can be considered two-dimensional since it is characterized by fundamental polarities. Word was the reflector of inner silence; myth was the reflector of the soul (Feuerstein, p79). Religion appears as the interaction between memory and feeling (Feuerstein, p87f). The person is beginning to recognize himself as distinct from others. The next 30,000 odd years or so spent developing these various mythologies. Language is becoming ever more important, it will be noted, and not only receptive, but active, language at that. Not the ear, but the mouth is important in making transparent what is involved in being and life. The mouth now becomes the spiritual organ. We witness, as well, the initial concretization of the "I", a kind of proto-individual.

Many myths deal explicitly with humanity's (unperspectival) separation from nature. Witness the story of the Fall in Genesis (and its admonition to go forth and dominate nature); and the myth of Prometheus and the giving of fire to humans. These both indicate a strong awareness of the human's differentness from nature. Humanity is coming into its own, although it is anything but independent of nature. One could characterize this as a two-dimensional understanding of the world. Within the circle of believers is where the important acts of life take place. The mere forces of nature have a beingness, often anthropomorphized, but a beingness nevertheless. Myth, then, or the mythologeme is the primary form of expression of this period. Subsets of this basic form would be the gods, symbols and mysteries. These figures provide the emerging consciousness with imaginative images around which to center man's knowledge and understanding of the world. If the Magic structure of consciousness is the emotional aspect, then the Mythical structure is the imaginative one. It is this fact that makes mythology so difficult for us moderns to deal with. The plethora of images (gods) and the seeming inconsistent pantheons of deities brings the rational mind quickly to confusion. Who can keep track of all these figures, their meanings, their correspondences and their associations? This is the time of the dream.

Up until this time, that is in the magical structure of consciousness, souls and afterlives were not of great importance (at least we do not find a lot of evidence thereof). Yet in the fully developed mythical consciousness, this is important. The entire civilization of Egypt, as we know it, revolved around this very issue. When we are told, then, in certain rosicrucian documents that we must descend into Egypt, we are being told that we must regain, not revert to, our mythical heritage.

Mouths begin to play a more important role. Not only is the shaman and wise person of the tribe a repository of wisdom, others, the poets, such as Homer, begin to play a more important role in the culture. And this does not really begin to happen until the mythical structure of consciousness. The "I" is not yet fully developed, to be sure, but it has developed to that point that it recognizes and demands a separation from nature, from its environment. We can take this as evidence of an increasing crystallization of the ego. We are on the way to selfhood.

Of course, mythology is very much alive today. This explains the popularity of Joseph Campbell and his work on myth. It explains the appeal that Robert Bly and his "Gathering of Men" workshops have. What both Campbell and Bly do is tell stories: imaginative, intuitively understood stories that reveal to us things that our current rational mode of thinking prohibits us from knowing. We have much to learn from myth, however, and should be ever aware of its influences.

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)

The Magic structure of consciousness

Continuing our survey of Gebser's structures of consciousness, we start into that stage of which we do have some evidence. From now on, it should be easier to find support for the claims Gebser makes.

At some unspecified time far back in our past, a change took place. Humanity entered into a second phase of development and gained a new structure of consciousness, the Magical structure. This structure is characterized by five primary characteristics:

1. its egolessness,
2. its spacelessness and timelessness,
3. its pointlike-unitary world,
4. its interweaving with nature, and
5. its magical reaction to the world. (Feuerstein, 1987, p61) 

A rudimentary self-sense was emerging and language is the real product of this change. Words as vehicles of power are typical of this time and structure; incantations as precursors to prayer emerged. Consciousness, in this phase, is characterized by man's intimate association with nature.

This is perhaps the most notable characteristic regarding this structure. Humans, at this time, do not really distinguish themselves apart from nature. Theye are a part of all that surrounds them; in the earliest stages it is hard to conceive that they views themselves apart from their environment. The plants, animals and other elements of his surroundings share the same fate as they do; they experience in a similar manner. Latency is still dominant; little is transparent. Magic we can define in agreement with Gustav Meyrink as doing without knowing (p426), and it is magic man who is engaged in this activity in all aspects of his existence. The hunting and gathering, the quest for survival are all activities that consume most of humanity's waking hours. But in the quiet of the evening around the fire; there is time for reflection of sorts. The activities of the day were codified (in speech) and recounted. Memory was collective, tribal, and all things were shared and experienced by all. The "I" is not a factor; the "we" is dominant.

This is a one-dimensional, pre-perspectival, point-like existence that occurs in a dream- like state. Unlike the dreamlessness of the previous structure, a recognition is developing in humanity that they are something different from that around them. Not fully awake to who they is or what their role in the world is, the individual is beginning to recognize his self as an entity. The forms of expression for this structure can be found in the art and other artifacts that have been recovered from this time. Graven images and idols are what first come to mind. However, ritual should also be considered here, for it is in the specific and directed execution of certain actions and gestures that conveys much about this consciousness structure. Feuerstein feels that this structure persisted till around 40,000 BC and the advent of the Cro-Magnons.

Another feature of this structure that we should bring to mind is its spacelessness and timelessness. The idea that space and time are illusions derives from this stage in our development as human beings. The fact that this is one of the first lessons one learns when embarking upon the esoteric path is further evidence of this idea. To Magic Man, closely linked as he is with others of like mind, space and time need not concern him. In fact, I am not convinced that he would understand them anyway, for there is no need that he do so. Magic, however, is very much alive today, and it comes as no surprise (nor should it be) that there is such a strong interest in magic today. It seems that the fast growing branches of occult study seem to be Wicca (overlayed as it is with feminism) and similar earth magic(k) studies. What is more, it is the most vital and emotional of all structures. We live in very decisive times, potentially catastrophic times. This is a time when emotion rises near the surface of our consciousness and it is here that magic manifests itself. The proliferation of stories and films dealing with Voodoo and similar matters (e.g. The Serpent and the Rainbow) further substantiate our claim. Yet, this is not the only structure that seems to be making a comeback these days.

Old and new mix together in this structure quite easily, be it "spelling" in English, or suduko, or the World Cup, just to name a couple things that immediately spring to mind. As was said before, and will certainly come up again, each and all of the structures of consciousness that Gebser describes are an integral part of who we are. Some of these are more fully in our awareness at times, whereas we most often see the world mental/rationally (which we will come to later). The next time, however, we'll move a step closer and consider the Mythical structure of consciousness

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)

Meyrink, G. (n.d.) Der Engel vom westlichen Fenster, Bremen, Schuenemann, p. 426, as quoted in EPO, p60

The Archaic structure of consciousness

The last time I gave an overview of Gebser's approach to the unfoldment of consciousness. This time around, I would like to focus on the first of the five structures of consciousnes that Gebser identifies, namely the Archaic structure of consciousness. This will undoubtedly be the shortest summary as it is certainly the most challenging to describe.

The Archaic structure of consciousness is perhaps the most difficult to understand, for it is the one most removed from our present-day mode of awareness. Stated succinctly, it can be likened to zero-dimensional mentation, a world devoid of any perspectivity at all. It is a state in which the holder of consciousness is perhaps only minimally aware of himself or his relationship to the world around him. Even speaking of "consciousness" in this context is a courageous act. According to Feuerstein, this structure denotes "a consciousness of maximum latency and minimum transparency" (Feuerstein, 1987, p51). The term "archaic" as used here is derived from the Greek arche, meaning inception, or origin. Origin (or Ursprung, in the original German) is the most fundamental, primal source from which all springs (as the literal translation of the German term implies), but it is also that which springs forth itself. This is the essence which is behind and which underlies all consciousness. As Gebser understands the term, "conscious is neither knowledge nor conscience but must be understood for the time being in the broadest sense as wakeful presence" (EPO, p42). This presence, or being present, excludes as well an overpowering by the past (past-orientation) or any future-oriented finality. He writes:

It is our task to presentiate the past in ourselves, not to lose the present to the transient power of the past. This we can achieve by recognizing the balancing power of the latent "future" with its character of the present, which is to say, its potentiality for consciousness (EPO, p43).

At the Origin, there is no past to overwhelm and the future is utter potentiality. Consequently, that which we understand to intuit consciousness to be is qualitatively different from this original structure. What hampers any investigation into it is the fact that we have no records, no written testimony, no artifacts regarding it. It is a state of being that is swallowed by the primal shadows of a far-distant past. It is referred to in myths and legends, but these references date to a much later time. As ancient as they are to us, they in turn refer to an age that as good as precedes the memory of humanity. About all we can say in this regard is that, within the Archaic structure, consciousness is quite undifferentiated; it is just there, and things just happen. Humanity is still unquestionably part of the whole of the universe in which it finds itself. The process of individuation of consciousness - in any sense of the word - has not taken place. This type of consciousness "can be likened to a dimly lit mist devoid of shadows" (Feuerstein, 1987, p57). This is not consciousness in any sense that we understand it today. Instead, it can be likened to a state of deep sleep; one that eludes the specification of particularity or uniqueness.

In this structure of consciousness, we humans are inextricably enmeshed in all of creation. Any distinction or differentiation is more potential than real. The next time, however, we will take a brief look at the second great leap, one of which we are aware but nevertheless from our vantage point of today still requires great effort to come to terms with, namely the Magical structure of consciousness.

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)

Structures of consciousness

It's time for a review, time to get down to the real nitty-gritty, so to speak. Why? Because we need to get one fundamental fact clear: we perceive and understand the world around us by means of our consciousness. This, in turn, is affected by a number of other factors, but these are external to consciousness itself. A lot seems to be happening these days and it is easy to get the impression that quite a few people are having a difficult time coming to terms with all of it. Ancient mythology informs us that the destruction of worlds is accompanied by catastrophic circumstances. Wherever we look today we see evidence of impending catastrophe. Would it be wise to deduce quickly then that our world is coming to an end? Maybe, maybe not. We definitely know that something significant is impending. Many of us feel it, we intuit it; and we are seeking confirmation for this working hypothesis. For that reason, it seemed reasonable to get back down to basics again.

Certain support for this notion of earth-shattering change can be found in the works of Jean Gebser. Gebser is not a psychologist, economist, or scientist, in a more narrow sense, but is perhaps best characterized by the concept of Kulturphilosoph, a German term that literally means "cultural philosopher." A student of literature, poetry, linguistics, psychology, anthropology, ethnology, and science, Gebser brings a unique combination of talents to bear upon what we may call the unfoldment of consciousness. By better understanding the forces that are at work and our own role in this process, we can better hope to rise to the challenges that confront us.

The fundamental premise of Gebser's work is that we are on the threshold of a new structure of consciousness. Overall, Gebser describes four mutations, or evolutional surges, of consciousness that have occurred in the history of humanity. These mutations are not just changes of perspective, they are not simple paradigm shifts (although the word simple may seem inappropriate at this point); rather they are fundamentally different ways of perceiving, experiencing and comprehending reality. These four mutations reflect five separate eras of development that are not distinct and isolated from one another but are, instead, interconnected such that all previous stages are found in subsequent ones. Each of these stages may be associated with a dimensionality, beginning with the geometric origin of zero and progressing to the fourth, the transition which we are experiencing at this time. Gebser identifies these five phases as the Archaic, Magical, Mythical, Mental, and Integral stages respectively.

Another key element of Gebser's theory encompasses two fundamental notions: latency and transparency. The former deals with what is concealed; as Gebser describes it, latency is the demonstrable presence of the future (EPO, 6). In this manner the seeds of all subsequent phases of unfoldment are contained in the current one. It is on the basis of this aspect that integration takes place. The latter deals with what is revealed. According to Gebser, transparency (diaphaneity) is the form of manifestation (epiphany) of the spiritual (EPO, 6). This is perhaps the most important statement he makes. The origin, the source from which all springs, is a spiritual one, and all phases of consciousness evolution are a testimony to the ever less latent and ever more transparent spirituality that is inherent in all that is. Without a recognition of this fundamental and pivotal idea, Gebser cannot be understood and we will not be able to understand ourselves. It is not just an intellectual development that is being described in his approach, rather it is the ever more apparent manifestation of the spiritual that underlies and supports the notion of unfoldment itself.

And finally, one further element must be mentioned. The manifestation of these structures occurs in a quantum-like, discontinuous leap, not in a slowly developing and changing framework as is postulated for Darwinian evolutionary theory, for example. There are overlaps in these structures in as far as different peoples and cultures may be manifesting different structures at the same time, but a clear development can be recognized and it is to be expected that all cultures will eventually go through the same process.

It first appears that we are dealing with a kind of historical description of a linearly unfolding schema, but this would be a grave misinterpretation of his thesis, and it does injustice to his approach. At first blush it seems that Gebser is approaching his subject as we would expect any historian to proceed, but it must be emphasized that Gebser's approach is quite deductive. We are presented at the very beginning with the model; later we are taken step-by-step through the "evidence" which he believes supports the claim. Consequently, we find a number of historical, archaeological, and philological arguments presented that are not necessarily in keeping with generally agreed-upon theories in these disciplines. At times, these appear quite creative, but this is most often a result of reading Gebser in a strictly intellectual and analytical manner. This is not to say that he should be approached uncritically, for he should be, yet the text itself is not a logical argumentation as one would expect to find, let us say, in a philosophical treatise. In accordance with his own model, he attempts to make of his book an example of the type of thinking one would encounter in the Integral structure of consciousness. It is not reasoned in a linear manner; in fact, the book would probably have been better suited to a hypertextual presentation. It would be some years, however, before this form of document would be developed so we are forced to deal with a non-traditional approach to a broader than usual subject that has been forced into a well-known and familiar medium: the book. Failure to recognize this idiosyncrasy can cause the reader untold difficulties from the beginning.

So, now that we've got a little background, in the next five postings, I'll take a closer, albeit brief, look at each of the structures of consciousness that Gebser describes. After that, we'll look at the real core of his approach to see if it might not help us with some of the crises we seem to be overwhelmed with these days.

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)