Evolution of Consciousness as a Planetary Imperative
* Article: The Evolution of Consciousness as a Planetary Imperative: An Integration of Integral Views. By Jennifer Gidley. INTEGRAL REVIEW 5, 2007
Abstract
"In this article I aim to broaden and deepen the evolution of consciousness discourse by integrating the integral theoretic narratives of Rudolf Steiner, Jean Gebser, and Ken Wilber, who each point to the emergence of new ways of thinking that could address the complex, critical challenges of our planetary moment. I undertake a wide scan of the evolution discourse, noting it is dominantly limited to biology-based notions of human origins that are grounded in scientific materialism. I then broaden the discourse by introducing integral evolutionary theories using a transdisciplinary epistemology to work between, across and beyond diverse disciplines. I note the conceptual breadth of Wilber's integral evolutionary narrative in transcending both scientism and epistemological isolationism. I also draw attention to some limitations of Wilber’s integral project, notably his undervaluing of Gebser's actual text, and the substantial omission of the pioneering contribution of Steiner, who, as early as 1904 wrote extensively about the evolution of consciousness, including the imminent emergence of anew stage. I enact a deepening of integral evolutionary theory by honoring the significant yet undervalued theoretic components of participation/enactment and aesthetics/artistry via Steiner and Gebser, as a complement to Wilber. To this end, I undertake an in-depth hermeneutic dialogue between their writings utilizing theoretic bricolage, a multi-mode methodology that weaves between and within diverse and overlapping perspectives.
The hermeneutic methodology emphasizes interpretive textual analysis with the aim of deepening understanding of the individual works and the relationships among them. This analysis is embedded in an epic but pluralistic narrative that spans the entire human story through various previous movements of consciousness, arriving at a new emergence at the present time. I also discuss the relationship between these narratives and contemporary academic literature, culminating in a substantial consideration of research that identifies and/or enacts new stage(s) or movements of consciousness. In particular, I highlight the extensive adult developmental psychology research that identifies several stages of postformal thinking, and recent critical, ecological and philosophical literature that identifies an emerging planetary consciousness.
In summary, my research reveals an interpretation of scientific and other evidence that points beyond the formal, modernist worldview to an emerging postformal-integral-planetary consciousness. I posit that a broader academic consideration of such an integration of integral theoretic narratives could potentially broaden the general evolution discourse beyond its current biological bias. The article concludes with a rewinding of narrative threads, reflecting on the narrators, the journey, and the language of the discourse. Appendixes A and B explore the theoretical implications of the emergence of postformal-integral-planetary consciousness for a reframing of modernist conceptions of time and space. Appendix C holds an aesthetic lens to the evolution of consciousness through examples from the genealogy of writing."
Excerpt
Jennifer Gidley:
"In brief, my decision to focus primarily on these three researchers resulted from the following considerations:
• All three have made major contributions to conceptualizations of the evolution of consciousness yet have been marginalized in the dominant—predominantly biology- based—discourse on evolution.
• As significant contributors to the integral theory knowledge-base, both Gebser and Wilber are also well recognized in terms of their contributions to the evolution of consciousness, yet Gebser is often better “known” for what Wilber has said about himthan in his own right. My own study of Gebser has led to the perception that this is insufficient and that Gebser’s original writings have far more to contribute to the discourse than is generally acknowledged.
• Steiner’s substantial contribution to the conceptualization of the evolution of consciousness is an unfortunate omission in Wilber’s otherwise comprehensive work. Notably, Gebser also overlooked Steiner’s work even though there are major convergences between them, as this research shows. Steiner’s work has also been overlooked by many contemporary integral theorists and in my view deserves more consideration.
• No other substantial academic research has been undertaken that explores the relationships among the works of Steiner, Gebser and Wilber. Although this may not in itself be significant, the richness and depth that is brought to the discourse by an in-depth inclusion of Steiner’s and Gebser’s original research, alongside Wilber’s is highly significant, as demonstrated in this paper. Through my hermeneutic translation efforts, my research creates conceptual lines of flight between the three narratives.
• The major thrust of Wilber’s writing is cognitive/conceptual. By contrast, the narratives of Steiner and Gebser add important other dimensions to the enrichment of integral theory. Both Gebser and Steiner highlight the importance of participatory enactment of integrality and of the artistic/aesthetic domain in the development of new movements of consciousness. Gebser’s approach is also self-reflectively participatory in that he enacts integrality in his very writing.
• My integrative intent is also to offer interlinking counterweights to the main critiques that have been offered to each. Critiques of both Steiner’s and Gebser’s work are that it is too dense and difficult to read, whereas Wilber’s work is easily accessible to contemporary readers. By contrast the critique of cognicentrism in Wilber’s work could be complemented by the participatory and aesthetic features of Steiner’s and Gebser’s narratives.
• From a critical-feminist-relational -perspective, I also note that many members of the interpretive communities that are inspired by the works of Steiner, Gebser and Wilber have a tendency toward isolationism with an uncritical focus on what may be superior about one theory or another. My interest in this regard is to assist in the building of conceptual bridges between their approaches."