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 The dualistic question of being versus non-being which is commensurate only with the mental structure is superseded by eteology, together with the secularized question as to being, whose content -- or more exactly whose vacuity -- is nothing more than existence.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