Read Integral Spirituality: A Startling New Role for Religion in the Modern and Postmodern World By Ken Wilber
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Ebook About A cutting-edge theory of spirituality for today's global society, honoring the truths of modern science and postmodern culture while incorporating the wisdom of the great world religions Applying his highly acclaimed integral approach, Ken Wilber formulates a theory of spirituality that honors the truths of modernity and postmodernity—including the revolutions in science and culture—while incorporating the essential insights of the great religions. He shows how spirituality today combines the enlightenment of the East, which excels at cultivating higher states of consciousness, with the enlightenment of the West, which offers developmental and psychodynamic psychology. Each contributes key components to a more integral spirituality. On the basis of this integral framework, a radically new role for the world’s religions is proposed. Because these religions have such a tremendous influence on the worldview of the majority of the earth’s population, they are in a privileged position to address some of the biggest conflicts we face. By adopting a more integral view, the great religions can act as facilitators of human development: from magic to mythic to rational to pluralistic to integral—and to a global society that honors and includes all the stations of life along the way.Book Integral Spirituality: A Startling New Role for Religion in the Modern and Postmodern World Review :
Perhaps it is presumptuous on my part to criticize a work by Ken Wilber, but most of the other reviewers's negative comments resonated with me, so I'm adding my own perspective.I second the complaint that Wilber "allowed his urge to taxonomize to run riot, with a "proliferation of neologisms/insider terms." However, a more annoying example of this can be found in the book, "Spiral Dynamics," which Wilber refers to ad nauseum. Rather than giving concrete examples of stage specific perspectives, he uses the color code ("amber beliefs," "orange world," etc.) Fortunately, I read Spiral Dynamics, so got his drift, but wonder how others found it.The style is less academic compared to some of his other works, but more self-indulgent, and annoyingly self-promotional. At times, it feels like an advertisement for his Integral Life Practice Modules. There is also an offensive narcissism that climaxes on pages 208-209. There it sounds like a grandiose manic flight of ideas. One sentence consumes almost the entire page 208.The editor must have been asleep, for the book is overly redundent. In prolonged footnotes, Wilber attempts to provide more detail, only to simply repeat himself without further illumination. At other times, I had to laugh at the convoluted "verbal labrynth" he seems to have ensnared himself in. I'm reminded of the quote by D.H. Lawrence: "Oh when man escapes from the barbed-wire entanglement of his own ideas and his own mechanical devices, there is a marvelous rich world of contact and sheer fluid beauty and fearless face-to-face awareness of now naked life..." Wilber seems to have spun a highly idiosyncratic insulating cocoon out of his hidden assumptions and habitual categories of thought. I have no problem with the quadrants, and the 8 zones is a nice refinement, but my criticism is aimed at his thesis of the book--an integral spirituality and religion's role in the modern and postmodern world. First of all, Wilber often confuses "spiritual" with "religious." In my opinion, they are not the same. He does use Paul Tillich definition of religion as "ultimate concern," but seems to restrict it to the realm of the sacred. Tillich pointed out that religions can also be secular: ideologies, such as communism, philosophies, and even scientism. Wilber incorrectly uses the Level/Line fallacy argument to give spirituality stages beginning with pre-rational consciousness and argues that religion is "the conveyor belt" for moving people through the later stages. He should have entitled his book, Integral Theology or Integral Religion, because it is more about cognitive descriptions than about liberation from them. Religion consists of egoic cognitive artifacts of symbolic representational thought (thus the stages). Spirit is "trans-egoic." Just as the psychological birth of a human infant chronologically lags behind the biological birth, and slowly unfolds over the first 3 years of life, the spiritual birth is delayed even more, and may not occur at all in some individuals. The psychological birth is never finished,but reverberates throughout the lifespan (Mahler). We move from symbiosis to individuation, each milestone of individuation occurs within a larger symbiosis: from mother-infant dyad to family unit to peer group to enthnic group to society-at-large to worldcentric brotherhood of all mankind. Only in the last symbiosis does the us/them dichotomy dissolve. That is when the spiritual birth happens. It involves the dis-identification with the mind (Tolle). Religion is an ego affair, but Spirit is trans-egoic, non-cognitive, non-symbolic. Spirit may ideed have stages, but it begins at a late stage of conscious development, not at a primitive level. Jesus referred to the high priests as white-washed sepulcres full of dead men's bones. He wasn't "fine" with lower stages of religion passing themselves off as spiritual. In this regard, I found Wilber's unconditional acceptance of primitive (red/magic, mythic/amber) religion as disingenuous: "They deserve honor and respect at whatever station they are at." And yet Wilber admits that the relgion conveyor belt "doesn't get rid of terrorists, but creates them." (p. 196). Sorry, but it's not "fine" for adult children to blow up people in the name of their religion. And if as Wilber says, "Relgion alone gives legitimacy to the earlier stages," then it's not a conveyor belt I want to be on! Public secular schools (K through 12) do fine conveying age-appropriate social consciousness/behavior.I can not accept Wilber's definition of enlightenment as "one with all major states and major structures that are in existence at any given time in history." (p.248) "One with" means undifferentiated--a symbiosis in which the self is no longer distinct. This is the state of primary narcissim we are born into, and from which we later hatch during the psychological birth. Development means first constructing a self (ego) and then transcending it, but that doesn't mean annihilating it. "Transcend and include" but dis-identify with mental positions, since the mind is only the tip of the pencil of consciousness. Enlightenment should mean liberation from the labrynth not being one with it. But, and here is a crucial question that is never asked: if every mind state (LUQ) has a corresponding brain state (RUQ), then is there a transcendent correlate? The AQAL matrix cannot address that. It moves through a third dimension of Time, the only omega point is death. There is no "AQAL hereafter." so it appears that Integral spirituality/enlightenment is a mind-brain-socio-cultural event--a human production, and nothing more. So just as psychedelic induced epiphanies are simply the human mind experiencing a drug (not some truth about the cosmos), so meditative enlightenment is simply the human mind experiencing an altered state (not some truth about the cosmos). What an incredible thing to exist and be conscious, and conscious of our impermanence, and somehow to be okay with that, without fabricating castles in the clouds or any other constructs of compensation for a life not fully lived.I also agree with other reviewers that this was Ken Wilber's worst book--but only in regard to his main thesis. He did refine the AQAL matrix, and I found the appendixes better written and more illuminating than the rest of the book. (They are well worth reading). Even though I may have been harsh, I still gave the book 3 stars. Wilber always make me think, and that is worth the price of the book even if I disagree with his conclusions. I am giving Integral Spirituaity 5 stars because of Ken's ability to synthesize the history of spirituality in an easy to understand system AQAL. Having an understanding of the basic Integral System before being applied to spirituality is helpful if you want to skim read the first part of the book. Otherwise, Ken has done all the hard work by summarizing and drawing conclusions in nice charts and graphs. You don't need to know all the research behind those charts and graphs however I found that knowing of James Fowlers research into the stages of spiritual maturity helped.After reading the book completely I now see the author writing from a pastoral/academic perspective similar to Rudolf Bultmann whose project of demytholization of the New Testament had the similar goal of bringing the mythic world of Christianity into relevance for modern men and women. Bultmann also complained about how 19th century theologians had thrown-out the baby with the bath water. Ken is working from a similar starting point with post-modern men and women.I read this book during time discerning a vocation with a spiritual director and used AQAL. For further study in a Christian tradition, I would recommend Anthony Thiselton's Hermeneutics (zone #3 in AQAL). 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