Nature of the Self and Its Development
Role of the Self and Its Development — Integral Theory 101 #3
This is the third edition in a series devoted to illustrating Integral Theory. For the rest of the articles check them out here: Introduction, Developmental Lines
Introduction:
It is no easy task to describe the entirety of consciousness and its development. In the previous two articles we have built from the ground up—first by describing the ground of all being and then its various lines of development, from “dirt to divinity.” We briefly touched on the nature of the self—the voyager that takes the journey down the river of life. In this article we will be discussing in depth the nature of the self and its specific development through the various levels of being and knowing. This addition to the series will set us up to dive into the various ages of a person and how to raise our level of awareness beyond our current state.
As always, if this installment intrigues you I highly suggest reading from the master himself. Integral theory was developed by Ken Wilber, who has many books on the topic including Integral Psychology and A Brief History of Everything. The former which is being used as a manual for this series.
Lines of Development Review:
In the last article we discussed the nature of lines of development. These lines are all the various aspects of self that move through the different levels of being and knowing—the Great Nest of Being. We saw how each line must make the journey through these stages—matter, body, mind, soul, spirit—individually and linearly. However, development isn’t linear. Our perspective of these individual lines is not a step by step process through the stages. Instead we zoom about from line to line—developing some, ignoring others, and definitely not following any linear path.
The aspect of us that moves around on the Great Nest is our self—the center of who we are, what we identify with, and our core sense of I-amness. While this self is not beholden to any particular place on the Great Nest, it tends to have a center of gravity—the average level all your lines converge at. This is possible because although the self isn't beholden to any stage, as a complete unit it develops in its own linear manner. That is to say, as it gains experience from the various lines of development, the self grows wisdom in a similar fashion to the other lines. Nothing is exempt from following the path of development.
The Self-Related Streams:
Let us now dig in deeper into the nature of the Self’s development. As mentioned in the previous installment,
“The self navigates through the basic waves of the Great Nest by using the self’s capacity to identify with each wave and ride it to some sort of completion. The Self has a capacity to intimately identify with a level of consciousness, become competent at that level, and then disidentify with it (and integrate it) in order to step up to the next higher and wider sphere and identify with it (and so on until its capacity for growth is exhausted)” (Wilber, pg. 38, 2000).
Growth is indicated by a series of identifications. First we identify with a level of consciousness in order to integrate it, then disidentify with it. This disidentification allows us to observe more objectively the level we’re at, disintegrating then reintegrating the parts in a more evolved way. For more information on this, check out my article on disidentification.
When the self transcends a level of consciousness, we are gifted with a greater amount of perspective. Having moved beyond our previous limitations we now have a new and different outlook on life. When truly moving from one stage to another, we take on new goals, new fears, and suffer new problems. Someone whose center of gravity is at a post-modern integral level will be engaging with the world in a drastically different way than someone who is operating solely from a premodern magic/mythic stage. One has a new set of needs, a new sense of self.
This development of the self as its own structure are the self-related streams. While we have the typical lines of development such as cognitive, moral, aesthetic, etc. we also have a subset devoted to the growth of the self; its needs, its identity, and its development. This is the difference between the paint brushes used and the actual artist.
We could even go so far as to say that the self-related streams are generated as a by-product of the self’s capacity to identify and transcend a level of consciousness. It is the experiencer that grows as it experiences the world.
Stages of Development:
As the self moves through these different levels, its perspective on the world changes. In mapping out these stages we can begin to more accurately assess our own level of awareness and where our center of gravity is currently sitting. Wilber writes that
“Each stage of development sees a different world—with different needs, different tasks, different dilemmas, different problems and pathologies. Instead of reducing all of life’s problems to something that went wrong in the first age of a person, there are six to seven other ages, equally important, sometimes more important” (Wilber, pg. 40, 2000).
Often when we experience trauma, a part of us gets dissociated and repressed into the subconscious. At whatever age and level of development this occurred indicates the level of consciousness we may be stuck at. Often, most everything in trauma therapy gets reduced to childhood trauma. While childhood is indeed a very sensitive time and prime for traumatic experiences, it is not always useful to resort to everything being childhood wounding. To truly uncover the root of the wound, we have to know the full scope of experience.
To best elucidate the ages of a person, we can enlist the help of spiral dynamics. Spiral dynamics is a model of growth that showcases seven major levels of human existence, ranging from autistic, magical, and animistic, through sociocentric/conventional, to individualistic and integrated. Though it does not illustrate the entire picture of development, it leaves us with a decent outline of the stages of human development, particularly pertaining to the self’s development.
Spiral dynamics boasts a developmental process akin to that of integral theory. Development is not rigid, but rather fluid and wave-like. Development moves through eight general values or “deep-structures.” These are
“instinctive (uroboric), animistic/tribalistic (typhonic-magic), power gods (magic-mythic), absolutist-religious (mythic), individualistic-achiever (rational-egoic), relativistic (early vision-logic), systematic-integrative (middle vision-logic), and global-holistic (late vision-logic)” (Wilber, pg. 41, 2000).
These waves are fluid and there is much overlap, resulting in a dynamic spiral of consciousness unfolding.
As the self moves through each wave, it doesn’t just have a new sense of identity, but a new and higher view of the world. This wider view has a larger and more encompassing set of morals and perspectives. The general trend is that,
“the individual starts out amoral and egocentric (‘whatever I want’ is what is right), moves to sociocentric (‘what the group, tribe, country wants’ is what is right), to postconventional (what is fair for all people, regardless of race, color, creed)” (Wilber, pg. 45, 2000).
From here we can go even further, into a post-postconventional, “universal-spiritual” stage as well.
Spiral Dynamics:
Now we can return to spiral dynamics. It is important to note that spiral dynamics offers one perspective, one stream in the Great River. Wilber elucidates,
“There are actually numerous different streams proceeding relatively independently through the basic waves; and individuals can simultaneously be at many different waves in their various streams” (Wilber, pg. 46, 2000).
As consistently reiterated, growth is not linear, and spiral dynamics simply represents an outlined path that one can take through the Great Nest.
Each level described below can be taken from the most basic level to the most advanced. Think of it not as a straight path, but a grid of paths. One can be developing wave 2 (magical-animistic), yet have progressed within that wave to level 6 awareness (pluralistic relativism). In this way there is an infinite amount of depth and potential to be had from a relatively straightforward theory.
Spiral dynamics also does “not include states of consciousness, nor does it cover the higher, transpersonal waves of consciousness” (Wilber, pg. 46, 2000). For more information on these topics, check out the first installment in this series.
Each wave is a different world, a different perspective available to the self. The first six are “subsistence levels” marked by “first-tier thinking.” There then occurs a revolutionizing shift in awareness into “being levels” and “second-tier thinking.” Let us now discuss the levels.
1. Beige: Archaic-Instinctual. This level is characterized by basic survival needs and all energy is devoted to surviving. The distinct self is barely awakened or sustained. Seen in first human societies, newborns, late-stage Alzheimer’s victims, and extreme trauma survivors. 0.1 percent of the population.
2. Purple: Magical-Animistic. This level is rooted in magical thinking. Magical spirits, good and bad, swarm the earth leaving blessings, curses, and spells that determine the course of events. Deeply tribal and lacking individuality. Spirits exist in ancestors that bond the tribe. Sounds “holistic” but is actually “atomistic.” Seen in belief in charms, spells, magic, and superstitions. 10 percent of the population.
3. Red: Power Gods. This level produces the first inklings of a self distinct from the tribe. It is characterized by powerful, impulsive, egocentric, and heroic sentiments. Deeply mythic, feudal lords protect underlings in exchange for obedience and labor. The basis of the drive for power and glory. The world becomes a jungle full of threats and predators. One must dominate to survive. Seen in the “terrible twos,” rebellious youth, feudal kingdoms, epic heroes, and wild rock stars. 20 percent of the population.
4. Blue: Conformist Rule. At this level life has meaning, purpose, and direction, with outcomes determined by an all-powerful oath or order. This order enforces a code of conduct based on absolutist principles of “right” and “wrong.” Breaking the code rules has potentially serious repercussions. Following the code yields faithful rewards. Social hierarchies are rigid, with there being one right way to think about everything. Impulsivity is controlled through shame and guilt. This level is often “religious” in the mythic-membership sense. Seen in puritan America and other fundamentalist countries, codes of chivalry and honor, charitable good deeds, and patriotism. 40 percent of the population.
5. Orange: Scientific Achievement. At this level the self has finally escaped from the “herd mentality,” and seeks truth and meaning in individualistic terms. Deeply scientific, experimental, and objective. The world appears as a rational, well-oiled machine that can be understood and manipulated for one’s own purposes. The level of politics, the economy, and science. It is deeply achievement-oriented towards materialistic gains. The world is a chessboard where one wins or loses. Seen in The Enlightenment, Wall Street, colonialism, materialism, and liberal self-interest. 30 percent of the population.
6. Green: The Sensitive Self. This level exudes communitarian, human bonding. There is strong ecological sensitivity and desire for networking. Deeply spiritual, the human spirit must be freed from greed, dogma, and divisiveness. Feelings and caring are preferred over cold rationality. Against hierarchy and for collective communities. Reaches decisions through reconciliation and consensus. Strongly egalitarian and for diversity, multiculturalism, and relativistic value systems. Inherently subjective, preferring nonlinear thinking. Characterized by a deep sensitivity to and warmth towards the earth and its inhabitants. Seen in deep ecology, postmodernism, humanistic psychology, and animal rights. 10 percent of the population.
From here we move on into “second-tier” thinking, which is characterized by both vertical and horizontal thinking, using both hierarchies and heterarchies. One can for the first time grasp the entire spectrum of inner development. Since the general process is transcend and include, each wave can be seen as a vital ingredient in the overall picture. Leaving one out would drastically alter (for worse) the final outcome.
The most important characteristic between first and second tier thinking is that each of the first six levels cannot appreciate each other. Up until one learns to see the larger perspective granted in second-tier thinking, each level despises the others. Each one thinks its worldview is correct. When threatened it reacts negatively, lashing out at its opposition.
When one breaks through into second-tier thinking, one is able to understand that each level holds inherent truth in some form. Each level is to be appreciated in its own way, and not one perspective must reign supreme. This level is dominated by vision-logic, and is the ultimate perspective expanding awareness the physical ego can reach before extending into transpersonal spheres.
The major waves of second-tier thinking are such,
7. Yellow: Integrative. At this level, life is seen as a kaleidoscope of natural hierarchies (holarchies), systems, and forms. Differences can be integrated into interdependent, natural flows. Spontaneity and flexibility are important. Knowledge and competency supersede rank, power, status, or group. World order is governed by the existence of different levels of reality and the inevitable patterns up and down the dynamic spiral of being and knowing.
8. Turquoise: Holistic. This level is characterized by complete integrated holism. Feelings and knowledge are united (forming the centaur). Multiple levels of awareness are interwoven into one conscious system. Order is based on living, conscious systems, rather than external rules (blue) or group bonds (green). Both in theory and actuality, a “grand unification” is possible. A new type of spirituality can emerge as a meshwork of all existence. This level understands and sees the entire spiral of interaction, detects harmonics, mystical forces, and the pervasive flow-states that permeate an organization.
Only 1 percent of the population exists at the second-tier thinking level (and only 0.1 percent at turquoise). This advancement has become the “leading edge” of collective human evolution. Despite its advanced perspectives, it has had to emerge in the face of a stubborn first-tier thinking opposition. A version of the green, pluralistic relativism, level has actively fought the emergence of more integrative and holarchical thinking.
In addition, psychological developmental studies pertaining to the second-tier are looked down upon at universities, instead preferring perspectives from the lower tier. In order to move into a more integrated, cooperative future, we must learn to accept the widening perspectives being offered to us, questioning and transcending our limited world views.
Horizontal Typologies:
I would briefly like to mention a topic near and dear to my heart that can be explained within this model of consciousness expansion. That is how different typological systems fit within this model. These include theories such as Jungian types, the Enneagram, Myers-Briggs, etc. These different systems do not denote vertical development, but rather “different types of orientations possible as each of the various levels” (Wilber, pg. 53, 2000). This means that they are all different flavors of the vertical lines of development, yet must remain equal to each other. A type may or may not exist at a given level, whereas the levels previously discussed are universal stages everyone passes through.
This does not render typologies useless, but places them in a larger perspective of consciousness development. The correct way to use such typologies is to realize a single type can exist at any wave of development. To use the example from Jungian typology, each of the sixteen different types can exist at any of the eight levels mentioned above. That means, using just spiral dynamics, we get a total of 128 different types.
We can push this even further. If we recall back to the various developmental lines, there are about 24 relatively independent aspects of consciousness that can develop (affects, morals, cognition, etc.). This number can be further added in, as a single type can have different levels at all 24 lines. 16 types times 24 lines, times 8 levels of consciousness leaves us with… 3,072 different types. With that number we can really see what a multidimensional psychology might look like!
Conclusion:
We are now much closer to understanding integral theory and how it can help us orient and continue our development. This article described the nature of the self—that vital concept that elucidates the core of experience. We are all here on a journey—a discovery of who we were before we learned to forget. The self is the central passenger, the being on that journey. Understanding how we move through the various levels and waves of being and knowing, we can begin to commandeer our ship, steer our fate, and take control of our destiny.
Your future self is counting on you.
— Recommended Reading —
Integral Psychology by Ken Wilber
A Brief History of Everything by Ken Wilber
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