All Content

Written by myself and Marco Morelli
Originally posted on Integral Revolution, April 13, 2012.

We’ve long been considering the role of marketing in the integral movement. The images, stories, values, and ideologies communicated by marketing are ubiquitous and affect us on multiple levels — some of which we’re not even aware of. As postmoderns, we’ve learned to be skeptical of all marketing and marketers. We’re reflexively suspicious, and guarded. Yet at the same time, we delight in some forms of over-the-top advertising, like Super Bowl commercials. We admire cultural wizards like Steve Jobs and the mystique he created around his products — even though we know that behind the scenes, for instance in his interpersonal brutality, and in the working conditions in the factories of some Apple suppliers, things have not always been so shiny and cool.

Many of us are entrepreneurs ourselves, and thus appreciate very intimately how hard it can be to communicate effectively in an overcrowded attention economy. Yet we need to engage the process, and well, to give our gifts and sustain our livelihoods. Marketing and branding (whether by for-profits, non-profits, or individuals) is not an option in the logic of our media-saturated world. Whether we intentionally seek to brand and market ourselves or not, we are branding and marketing ourselves. Even our mundane interactions, like looking for work, applying to school, or posting updates on Facebook, tell a story about who we are and our assumptions about the world. They assign us an economic value. And they raise questions, such as: What are these stories actually saying? How authentic or true are they? How do they affect our lives? And what are their effects on the larger conscious ecosystems of which we’re a part?

Within integral circles, we’ve often heard from people who are cynical and fed up with the number and type of marketing emails and other promotions they are exposed to on a daily basis from various integral organizations, teachers, authors, and so on. Others cast a more academic and critical-theoretical gaze on these communications, discerning the hidden (or not-so-hidden) agendas and ideological assumptions embedded therein. Others express discomfort with the cost of entry to some of the offerings.

So we’ve been thinking about these questions, particularly as they relate to our writing and teaching projects together. We started writing a “serious” article on the subject, but then it occurred to us that it might be more fun for us, and for you, to take a different approach. Naturally, we decided to make a computer-animated cartoon video! (We were inspired once again by the Integral Trollz.) Please take this video as our (initial) response to the discussions — on Facebook and Twitter, in various blog posts (including in the comment thread on “Occupy Integral!”), and in personal conversations — that have raised concerns about how the monetization of integral consciousness is affecting the integral community. Our book will take the conversation deeper.

We’re grateful to critical integral theorist Daniel Gustav Anderson, who coined the phrase “Integral ShamWow.” We also want to point people to Ken Wilber’s essay “Right Bucks”, which, though written many years ago, is just as relevant today. Finally, in the video we make reference to the cultural philosopher Slavoj Žižek, alluding to his critiques of Conscious Capitalism and Western Buddhism.

We believe the Integral Revolution will involve creating new economic and communication structures (on many scales, from local to global to virtual) that are more empowering, less alienating, and more inclusive. We respect and seek to address some of the critiques of capitalism, marketing, and ideology that some express; but we also find them lacking when it comes to operationalizing real change in the messy world in which we must make our way. Some forms of criticism, when they harden into a merely reflexive (and un-self-critical) generalized cynical attitude, can tend to disempower authentic change agents. On the other hand, uncritically recreating the same structures and repeating the patterns of “late capitalism” is no recipe for evolutionary transformation either. Thus intelligent, compassionate criticism is indispensable, and we welcome it.

Ultimately, we see an opportunity for our movement to give birth to an Integral Commons that is bigger than our economic and marketing exchanges, yet inclusive of them, so that while our community coheres more strongly, our marketplace grows and thrives too. We intend to say more about this idea in future posts, and of course in our book.

This is a living consideration, so it will go on. We don’t presume to have fully answered or resolved all the issues we raise. But we hope we’re shining a light on some of the mostly unspoken tensions in our community with this video—and maybe lightening things up and sharing some grins along the way.

Enjoy! And please share it widely :)

Written by myself and Marco Morelli
Originally posted on Beams & Struts, February 20, 2012.

We post this manifesto in what feels like a moment of calm before the storm. It is March 2012, just a few weeks into a year rich with social, political, and spiritual significance. In the US, of course, it's an election year, with all the media-induced madness this will spawn. According to the Chinese calendar, it's the Year of the Dragon, a symbol of dynamism and power. In the ancient Mayan calendar... well, we know about that.

The sense of calm is perhaps due to it being winter in the Northern hemisphere. But more so, it seems to be the quiescence or exhaustion following a complicated year. From revolutions in the Middle East to the Occupy protests in the US and globally, there is an upheaval brewing... and spilling over.

We are four years into the global economic crisis, yet the fundamental issues relating to sustainability, debt, inequality, and so on have not been truly addressed, let alone resolved.

Our political systems are in stalemate. Environmental signals are growing more distressing. Not only melting ice caps, but also the nuclear disaster in Japan highlight the size of the hole we are digging for ourselves. It would be fair to say that people are stressing out.

No doubt, there are plenty of encouraging things happening too. New technologies, new awakenings, new forms of creativity and cooperation, and all that jazz. That's what makes it such an incredible time to be alive.

Of course, we can look back 10, 500, or 2000 years and find similar stories of humanity on the edge of crisis and transcendence. Yet there's an exponential intensity to the way in which our situation has been complexifying and accelerating (in other words, evolving) in recent decades, and there's little doubt we're on a steeper slope now.

This might be why it seems like a moment in which consciousness is bracing or conserving its energy for the unknown that's to come—that strange X that's conjuring a higher order out of the chaos.

It's a moment that intuitively feels... pregnant.

We find this pretty amazing.

* * *

Yet so long as we remain fixated on our daily news feed, we miss the full depth and richness of the moment. Likewise, the big picture of the evolution of consciousness can feel removed from our everyday lives, if our mode of relating to it is only intellectual.

We wake up each day, do our work, connect with each other, and find meaning in so many different ways. Yet there is a sweet spot where our being-in-the-world combines with what we might call the zeitgeist or "spirit of the age." Our existence becomes activated, like a yeast in the dough of the world. And the question of what's "really going on"—or how we're responding to and incarnating that transcendent and immanent X, drawing us into the future—matters in a whole new way.

* * *

As Integralists—or people dedicated to the healthy evolution of consciousness, culture, and the systems that make up our world—we all feel called to awaken to, understand, engage, enjoy, and serve this miraculous moment. Yet there is a perception that as a community, tribe, or "we-space," we integral enthusiasts lack a depth of engagement in the world, or what might be called a social commitment. It is said we're more interested in the "map" than the "territory." We are accused (or we accuse ourselves) of "meta-doing" and "integral inaction."

Needless to say, such perceptions are only partially true, and we could easily point to many integral projects and practitioners who defy these assertions. Yet they are not baseless, and it's worth becoming curious about why this is the case.

* * *

The crux of the problem seems to be as follows:

On the one hand, we don't feel comfortable identifying with or investing our energy into the kinds of activism often associated with progressives, environmentalists, and other left-leaning groups (much less right-wing groups like the Tea Party). We find them too ideological, too rigid, and not dynamic, innovative or creative enough. Culturally, they appear too polarized, often unwilling or unable to respect opposing points of view. Though many of us sympathize with the progressive agenda, we simply don't feel that the cause reflects our spirit and understanding of things. Thus we label these movements as "green," "first tier," or "postmodern" in a pejorative sense.

On the other hand, integral consciousness hasn't yet generated a coherent cultural movement that could become its own force for socio-political change. In fact, its early expressions almost seem to deemphasize the importance or urgency of social activism. Instead, it has tended to prioritize the evolution of the self. Moreover, integral culture (especially in its more awkward attempts at marketing) often blurs across a line of credibility, and risks becoming a sub-section of the new-age, new-thought movement.

Our expression of social commitment would seem to boil down to the phrase, "Be the change you want to see in the world." That's a beautiful and profoundly true slogan, of course, yet the focus remains on the individual, which is only half the equation. When we invoke "being the change," it often feels driven by a need to ease the tension that arises with idea of social struggle. This is ironic, of course, since Gandhi was such a monumental rabble rouser. Thus, despite the partial truth of the phrase, its new-age usage has the effect, not only of sidestepping critiques of power and injustice, but, on an existential level, of taking us out of the fight.

Before we go any further, let's be clear. There is nothing in integral theory that precludes a more activist expression of integralism. Quite to the contrary, the model blatantly calls for it! Specifically, it describes a path of individual, social, and cultural evolution toward greater wholeness, depth, consciousness, complexity, intelligence, and of course, good ol' goodness, truth, and beauty. There is a deep critique of existing institutions implicit in our holistic/evolutionary view of things.

That's why this manifesto calls for a reappropriation of Ken Wilber's AQAL matrix. To those who would dismiss it—or its chief architect and the integral scene he helped spawn—as overly theoretical and out of touch with real-world concerns, we say, occupy it! More than anyone, Ken Wilber has given us a conceptual framework for having the conversation about a "post-postmodern" approach to social transformation in the first place. And not only did Ken gives us the map, but he also connected thousands of us in a community of discourse that speaks a common, multidimensional, radical evolutionary language—one that's fundamentally adaptive and vital. That's why he remains an indispensable cultural figure; why we must find our way to a mature, yet not uncritical, appreciation of his work; and why it's still invaluable to learn AQAL. (We can even forgive the occasional integral geeking out that sometimes giddily arises among hardcore students of Ken's work.)

That said, it's no longer an option for people who identify as "integral" to dissociate, at a practical level, from the concerns that grip so many of our brothers and sisters on this planet....

Must there be a disconnect between our capacity for meta-perspectives and the moral outrage of the "99%"? Must our passion for spiritual evolution outshine our commitment to restoring a healthy biosphere, or ending abject poverty, or fighting the corrupting influence of money in our politics, or facing the challenges of peak oil, or participating more directly in the political process itself—for instance, by campaigning for local candidates or even running for office?

If it's true that humanity is in the midst of an evolutionary crisis/birth, as we believe it is, then it seems, as integralists, that we have a golden opportunity to play a meaningful role in how the story unfolds. To sit on the sidelines waiting for a "tipping point" guarantees that those with a narrower agenda will dominate the discourse. What if we could change the frame of the discourse, not in 50 or 100 years, but in the next 5, 10, or 20? What if our engagement as "evolutionaries" embraced a deeper kind of revolution as well?

It goes without saying, we're talking about a "revolution of love," a revolution in which we recognize that there is no other. It will be a revolution that does not seek to destroy the political opposition, but rather transmute violence even at the level of our cultural discourse. It will be an evolutionary revolution that integrates "being the change" with "doing the change."

At a certain level, we're talking about redefining or evolving the "integral brand," as Joe Perez has proposed. We're also suggesting a bigger concept of "revolution," one that we hope can attract more activists and other "cultural creatives" into an integrally spacious mindset from which to approach the challenges and possibilities of our time. Ultimately, we aim to help cohere a cultural movement that enacts and embodies a healthy, adaptive response to our planetary crisis—and maybe even helps shape a more beautiful world to come.

To accomplish this, we need an integral vision that's not quite as "meta"—that's more concrete and achievable within an actionable timeframe. For example, we might ask ourselves how we would envision an integral democracy, an integral economy, an integral healthcare system—or for that matter, an integral or more integrated planetary civilization. And how can we start walking the talk to get there? Some very smart people are already thinking along these lines (and beyond), including Steve McIntosh, Robb Smith, and Anna Stillwell.

This could involve the creation of think tanks—just like conservatives and liberals have—that are dedicated to nothing but devising policy solutions and political strategy. No doubt, there are also many entrepreneurial opportunities here, which a number of individuals are pursuing. The Conscious Capitalism movement is one hopeful attempt to bring integral values into the business world, and Holacracy is innovating integral practices to evolve organizational structures and dynamics. Yet the greatest potential we see is for a broad-based, open-source, global cultural movement that helps integral consciousness penetrate into the mainstream.

* * *

To conclude, we'd like to offer a few practical suggestions that we think could shift integral culture, and the integral brand, in a more activist or "enactivist" direction.

1. Let's be more careful about the tendency to designate people or groups by the categories of "integral" and "non-integral" (and likewise, "first tier" or "second tier" or the various colors of Spiral Dynamics and the AQAL altitudes of development). As veteran integralists, we have no problem with developmental holarchies, particularly in theory and specific applications. But these labels can be less useful in real world interactions, working with diverse people. In fact, they can be downright damaging to human relations, when applied carelessly. The attempt to narrowly define what is "truly integral" is a turn-off that echoes the kind of absolutism that we typically see in right-wing politics and religion. Instead, we can practice the generosity of seeing integralness everywhere, while often dropping the nomenclature altogether—simply letting beings be, as Martin Heidegger (that most abstruse of philosophers) described the "essence of truth" in his later thought.
   
   
2. Let's engage the battle of ideas with more humility and vigor. We can begin by jettisoning the notion that just because an idea is "integral" or the "product of integral consciousness," it's therefore better. This simply doesn't fly in rational discourse, where the "unforced force of the better argument" is all that matters. We need to break into the larger conversation and make a case for integral ideas, not because they're integral, but because they're simply more compelling. That means, first, we need to further develop and articulate those ideas; and second, we need to engage not just other integralists, but also thinkers, pundits, and opinion leaders across the cultural spectrum.
   
   
3. Let's build bridges with individuals and groups that are doing good work in the world, whether or not they explicitly share an integral orientation. The Occupy movement should be high on that list, as should thinkers like Charles Eisenstein and some of the contributors at Reality Sandwich (where he blogs). The Transition Movement is creating communities around the globe based on principles of local resilience. Chris Martenson offers a heterodox analysis of our economic predicament, including thoughts on how to prepare for coming disruptions, in his Crash Course. And there are countless other examples. (Please feel free to share your own favorites in the comments.) Let's affirm that we have much to learn from their experiences and unique expertise, even as we know we can offer something valuable to their projects.
   
   
4. Let's get more serious about political engagement. An obvious place to start is with the upcoming elections in the US. While many (though certainly not all) integralists will likely be supporting President Obama, it would be smart to make the integral case for (or against) Obama more articulately and forcefully. Jeff Salzman, in his Daily Evolver, is an emerging Integral "pundit" with a lot of wisdom to share on politics, culture, and current events (among many other things). Yet presidential politics is only one slice of the game. At the state/province and local levels, the issues, though often more mundane, are more immediate, and the candidates are more accessible. Are we willing to get involved in campaigning for integral-ish candidates for congress or parliament, the state house, or city council? For example, Terry is supporting Stacey Lawson in his congressional district, and Marco is supporting Brandon Shaffer. Are there any integralists out there willing to run for office?
   
   And, let's not forget that in some parts of the world, "running for office" is not a meaningful option. Although most of us can't be on the streets of Egypt, Greece, or Syria, we can at least show digital solidarity with our friends in these difficult places. In some cases, we can even travel as "citizen diplomats," like Terry did in 2007 to Iran, to connect more directly with real people and explore pathways for cultural dialogue.
   
   
5. Let's more strongly champion and support the openly integral individuals and groups doing (r)evolutionary work in the world. They're out there—consulting with the United Nations, creating educational programs in small villages in Guatemala and Nigeria, and envisioning the future of the Middle East. This means embracing a kind of 21st-century tribalism—global, diverse, permeable, and hyperlinked; coexisting with our many other identities and affiliations; forgiving enough to allow for disputes and dissent; yet also cohesive and loving, pulsing with the vibe that we're rooting for each other and that we've got each other's back.

In other words, let's Occupy Integral. No permit is required. No official membership or certification is necessary to our right to peaceful assembly. We certainly can and must go on refining the map, polishing the lens, elaborating our meta-perspectives, and deepening our realization of and grounding in the Witness, the Mystery, Emptiness, Godhead, pure Consciousness, or the True Self. And let's never forget that "a revolution without dancing is not a revolution worth having." But let's also reaffirm and radicalize our commitment to not only change ourselves—but also to really, really change the world.

Marco and I are currently working on a new book called The Integral Revolution: The Future of Consciousness, Culture, and Society in the Planetary Age

Crossposted from Integral Life

"Scenius": A word coined by musician Brian Eno to describe "the intelligence and the intuition of a whole cultural scene. It is the communal form of the concept of genius."

Research is teaching us that the most important creative new ideas come not from remarkable individuals but from the interactions of highly creative and collaborative communities.

The history of art and science is all about episodes of scenius: America's founding fathers; Paris in the 20s; the Algonquin Round Table, the SF Beats, the ever-expanding Silicon Valley, Building 20 at MIT, etc. etc.

We keep rediscovering that, in the famous phrase, "we are smarter than me." It's such an obvious theme that we all laughed about our nostalgia for it earlier this year watching Woody Allen's charming Midnight in Paris.

And if you're reading this blog, you're acutely aware that you're (at least sometimes) participating in the remarkable "scenius" of the budding Integral and Evolutionary convergence, a genius scene with no single address.

Is it a movement? A zeitgeist? A meta-meme? An operating system? An academic theory? The call of the evolving Kosmos?

All of these, and yet none exclusively. Whatever it is, it is never far away—always at hand via the web, and in countless Integral and Evolutionary meetups, meetings, seminars, workshops, and informal gatherings all over the world.

"Scenius" perfectly describes what's really going on among us all. Two brilliant co-creative friends in the field of this "scenius", Elizabeth Debold and Carter Phipps of EnlightenNext, began pointing to this phenomenon last year. We don't have to see eye-to-eye about everything, but as we awaken, connect, and press into what's next, we feed each other. Higher-order consciousness co-creates passion and creativity and emergence.

You know what I'm talkin' ‘bout if your life has been changed by the inspirational electricity of the field of scenius that crackles the air in the most alive Integral Evolutionary gatherings. When we come together with open trans-rational hearts, clear integral minds, and grounded evolutionary hands and feet, something amazing happens—it feels like arriving home for the first time in your life.

I remember showing up at the very first I-I seminars. Feeling higher vision-logic intelligence connecting up with openhearted vulnerability and transcendent spiritual ecstasy—I felt like a match had been dropped in a trail of gasoline, illuminating in a flash a vast interior-exterior landscape that created room for me to do the work I was born to do. And I've been engaged with it ever since. The rest (so far) is history (or, rather, Mystery!)

I'm excited and gratified that this year's Integral Spiritual Experience at Asilomar is being designed to facilitate exactly that kind of intersubjective "quantum field effect."

The Integral Spiritual Experience web page cites names like Ken Wilber, Alex Grey, Barbara Marx Hubbard, Andrew Cohen, Stuart Davis, Diane Hamilton, Sofia Diaz, Decker Cunov, Gay and Katie Hendricks, Junpo Roshi, Saniel and Linda Bonder, Jeff Salzman, and many more. And these amazing folks will rock the joint, you can count on that!

But it won't be a "wisdo-tainment" event—the Main Event will be Us—the field of "scenius" we'll all be co-creating together. And scenius can't be directed. It can be invoked and welcomed—then all it takes is to get out of the way!

• Art will be projected onto the main screen.
• Music will be played before and after (and during!) key sessions.
• Our process will progress in a fashion that will optimize all of our creative engagement—with our personal creative projects, and with one another.
• We'll be free to play, to dance, to laugh, to cry, to think rigorously, and (hey, we're integralists) to question everything.

What the design team is dedicated to doing is to maximize opportunities synergy, co-creativity, convergence, cross-pollination, and the dynamism of our collective intelligence.

There'll be room to focus on "my" creativity and creative breakthroughs or creative blocks, but the real point will be to just get together to wake up and love each other and share what's alive, exciting, interesting, and real -- with the sincere intention to catalyze each other and be open to being catalyzed.

When we do that, the creativity of the Kosmos (thank God!) can be trusted to come flowing through. And it really does, especially "when 200 or more are gathered in my name" ;^)

Here again is the link: Integral Spiritual Experience web page

Looking forward to seeing you there,
Terry Patten, From the ISE3 Design Team, with Jeff Salzman and Diane Hamilton

PS: Use my discount code "Patten" and receive $100 off the registration fees.