How Religion is Evolving [Webinar Replay]

The religions of the world aren’t pieces of a puzzle (with convenient edges and borders) or paths up a mountain to Universal Oneness – they are made of many threads and processes (rooted in language, culture, mythology, consciousness, and more) that create an integral and ever-evolving tapestry.

“A Brilliant Matrix: How Religion is Evolving” (presented by Oracle Institute) is an exploration of the stages of consciousness (how we grow up) and states of awareness (how we wake up) and a study of how religion is evolving in our time. Based on the work of philosopher Ken Wilber and using Don Beck’s developmental model of Spiral Dynamics, we will discuss the “Spectrum of Consciousness” present in the world’s faith traditions and consider the truth found in all worldviews.

Watch the FULL WEBINAR REPLAY below.

A Brilliant Matrix: The World of Religious States and Stages

The “Faith of the Seven” in the capital of Westeros (Game of Thrones).

Game of Thrones is a sprawling violent, bloody snapshot of a medieval fantasy world where different kingdoms and bloodlines struggle for control of the much-coveted “Iron Throne” — a seat in the capitol that rules all Seven Kingdoms of Westeros.

It’s also a detailed glimpse into a fictional world in spiritual transition — from ancestral nature religions to a mythical/numerological polytheism to an emerging (and much-contested) monotheism. If you watch Game of Thrones, you’ll notice that there is a lot of time spent explaining the religious motivations of the characters. It’s as if religion itself is a character in the story. The characters may offer “seven blessings” to their loved ones or curse their enemies to the “seven hells” — the number seven representing a set of archetypes based on social and spiritual virtues (Father, Mother, Warrior, Maiden, Smith, Crone, Stranger). At the same time, some characters are bent on appeasing the “one, true God” — the nascent and wrathful “Lord of Light” — through the blood and fire of human sacrifice.

Throughout the story, what the characters believe and how they interact with and interpret the actions of others begins to change based on what they begin to see with their own eyes. And to hear this kind of religion described, you might think that these forms of worship, these outdated modes of spiritual expression, so rooted in mythology and superstition, have long passed from our society. I can assure you, that in some corners of our planet, these types of nature-based and/or polytheistic religion (or variations of them) are still very much alive.

“Integral” Spirituality is part of a lineage that is woven through many teachers (Sri Aurobindo, Haridas Chaudhuri, Alan Watts, Ken Wilber, et. al.). And very recently, religion (or the interpretation of religious experience) that is rooted in post-modern and pluralistic structures has done much to synthesize some of our more sacred and socially held values that have long been viewed as opposites — ideas like east and west, science and spirituality, inner and outer, masculine and feminine, the individual and the collective, grasping and sitting — it is an emerging spirituality, not of either/or, but of both/and.

However, it’s not all rose-colored radical inclusivity. Implementing pluralism as its own practice, while avoiding the accusations and actual pitfalls of syncretism has proven to be difficult. Integral spirituality needs to honor the differences we find in the various religions and it does so not by comparing the human experience of gods and goddesses to the experience of blind men with an elephant, or minimizing the paths of tradition by winding them up the same mountain of “spiritual Oneness.” It succeeds by making a clear distinction between things like cultural history, creativity and mythology, human rights and freedoms, communities of practice, states of awareness, stages of consciousness, lines of development or intelligence, personality and gender types, and so on.

We will look at two of those here — stages and states — and hopefully gain a better understanding of how Integral spirituality allows us a deeper and more meaningful understanding of the relationship with our Self, with those around us and with the Divine, or Spirit-in-Action.

Stages of Consciousness

First we’ll look at stages of consciousness. These stages have been imagined as a vertical line (or nested hierarchy of circles).

This is how cultures have mapped the development or unfolding of our own worldview as we move from birth to death. These stages, according to Ken Wilber’s A Brief History of Everything, move us from egocentric (care and concern for the self) to ethnocentric (care and concern for the family or the community) to worldcentric (care and concern for all beings).

It’s best illustrated with something called Spiral Dynamics. Developed by Don Beck and Chris Cowan, this model proposes the idea that the consciousness of all beings (as well as all societies or groups) unfolds in a spiral that oscillates between self-interest and concern for the group, and is continually expanding while incrementally including more and more perspectives.

VALUES SYSTEM	COLOR	DESCRIPTION
Archaic	Beige	Primal, instinctive, survivalistic. Food, warmth, sex and safety. Origin: 100,000 years ago.
Tribal	Purple	Loyalty to the tribe, magical/animistic beliefs, family rituals and blood oaths. Observe customs and cycles. Sacrifice is made for the tribe. Origin: 50,000 years ago.
Warrior	Red	Impulsive/egocentric beliefs, self-interest, self-expression, only the strong survive, domination and rebellion, kingdoms and heroes (negatives: gangs, the “terrible twos”). Creates change through the use of power. Origin: 10,000 years ago.
Traditional	Blue	Authoritarian beliefs, law and order, good and evil polarized, mythic/literal interpretations, ethnocentric, “my country right or wrong.” (positives: ordered meaningful existence, absolute truth, rightful living). Sacrifice is made for truth. Origin: 5,000 years ago.
Modern	Orange	Self-reliance, rational/scientific worldview, achieveist/strategic beliefs, “life is a game,” risk-taking. (positive: the Enlightenment, industrial revolution, negative: capitalist exploitation, environmental devastation, mechanistic view of life/the universe). Creates change through manipulation. Origin: 300 years ago.
Post-modern	Green	Communitarian/egalitarian, worldcentric, social justice, world peace, deep ecology, human rights, religious pluralism, multiculturalism, communes. (positive: birth of the internet, negative: hatred of hierarchies, disdain for competition). Sacrifice is made for consensus. Origin: 150 years ago.
Integral	Yellow	Integrative, enlightened self-interest; flexibility, functionality and responsibility; all value systems are valid, holarchies, value-based hierarchies (good, beautiful, true), systems thinking, “Third Way” politics. Creates change using knowledge. Origin: 50 years ago.
Mystical	Turquoise	Holistic worldview, a balanced system of interlocking forces, body/mind/spirit approaches to experience, global networks/global solutions. Identifies with collective mind or unified, evolving whole. Sacrifice is made for the planet/all beings. Origin: 30 years ago.

States of Awareness

States of awareness are simply the layers of what we call the “self” or the “body.” They have been taught by the world’s faith traditions to be viewed as concentric circles or sheaths (i.e. the koshas) that begin with the physical body and expand (or deepen) to include more energy (i.e. prana), more matter, more Spirit.

1. Gross Body – Sensory awareness, waking state
2. Subtle Body – Extra-sensory awareness, energetic body (Qi, shen, prana), dreaming or altered states
3. Causal Body – Formless awareness, the Soul, the Overmind
4. “State that is all states” – Non-dual awareness, Turiya, Divine Milieu, Spirit, Atman

The thing to be aware of here is that someone can be at the highest peak state experience — blissed-out, in a state of rapture — yet themselves be at a Traditional (ethnocentric) stage, a blue value system or lower. And the opposite is also true (higher value systems, and a lower or more narrow energetic body). An example might be the “enlightened” Zen master (inhabiting higher states of awareness) with a highly-developed line of morality and ethics, who is generous and humble, yet who holds strong cultural biases — racist or homophobic beliefs.

A Brief History of Integral Spirituality

Matrimandir (Shrine to the Mother) at Auroville, India

1883 – German philosopher and critic, Friedrich Nietzsche (1844-1900), begins proposing, in Also sprach Zarathustra, that a new post-metaphysical, pro-body spirituality for the whole planet must be produced by people who have traversed nihilism, romanticism and relativism and discovered the valuing-principle common to all perspectives.

1906 – Rudolf Steiner (1861-1925), an Austrian philosopher and architect influenced by Goethe, Theosophy and Esoteric Cosmology, comments on the “integral evolution of man” during a lecture in Paris.

“The grandeur of Darwinian thought is not disputed, but it does not explain the integral evolution of man… So it is with all purely physical explanations, which do not recognise the spiritual essence of man’s being.”

– Rudolf Steiner (Eighteen Lectures delivered in Paris, France, May 25 to June 14, 1906)

1912 – Russian philosopher and journalist P.D. Ouspensky (1878-1947) publishes Tertium Organum. This book proposes to initiate a spiritual revival of humanity through the uniting of all disciplines and perspectives using a “higher logic” of both/and.

1914 – Sri Aurobindo (1872-1950) publishes Synthesis of Yoga and The Integral Yoga, in which he intended to harmonize the paths of karma, jnana, and bhakti yoga as described in the Bhagavad Gita. It can also be considered a synthesis between Vedanta and Tantra, and even between Eastern and Western approaches to spirituality. Aurobindo also proposed a concentric hierarchy consisting of the physical, vital, mental and supramental bodies.

1914 – In Russia, Harvard sociologist Pitirim Sorokin (1889-1968) began referring to the emergence of a future, spiritually-based integral society and began using phrases like “integral philosophy” and “integralist.”

1915 – Following his break with Sigmund Freud (1856-1939) over spirituality and the collective unconscious, Swiss psychiatrist and psychotherapist Carl Jung (1875-1961) begins to record his experiments with trans-rational mysticism in his famous Red Book.

1922 – French philosopher and Jesuit priest, Pierre Teilhard de Chardin (1881-1955) introduces the concept of the “noosphere” (an emerging layer of consciousness that envelops the Earth) in his Cosmogenesis. According to Vladimir Vernadsky (1863-1945), the noosphere is the third stage in the earth’s development, after the geosphere (inanimate matter) and the biosphere (biological life). Just as the emergence of life fundamentally transformed the geosphere, the emergence of human cognition will fundamentally transform the biosphere.

1922 – G.I. Gurdjieff (1866-1949) sets up his Institute for the Harmonious Development of Man outside Paris. It is an internationally renown spiritual training facility which deals with multiple lines of development and perspectival multiplicity of the human psyche. It employs a special language organized by “evolution” and “relativity.”

1926 – The Mother (Mirra Alfassa, 1878-1973) becomes the spiritual leader of the Sri Aurobindo Ashram in Auroville, India.

1940 – Indra Sen (1903-1994), a student and devotee of Sri Aurobindo, first coins the term “Integral Psychology” (contrasted with Western Psychology) and develops themes of “integral culture” and “integral man.”

1945 – British writer Aldous Huxley (1894-1963) releases The Perennial Philosophy, an attempt to present the “highest common factor” of all theologies by assembling passages from the writings of saints and prophets who approached a direct spiritual knowledge of the Divine.

1949 – The Ever-Present Origin is published by Swiss linguist and philosopher, Jean Gebser (1905-1973), describing human history as a series of mutations in consciousness. The book introduces the idea of “structures of consciousness” – archaic, magical, mythical, mental and integral/aperspectival.

1951 – Theologian and Stanford University Professor Frederick Spiegelberg (1897-1994) along with British-born poet philosopher Alan Watts (1915-1973) reach out to Sri Aurobindo in India to recommend someone “well versed in Eastern and Western philosophies with a deep knowledge of integral yoga” to help them found the American Academy of Asian Studies in San Francisco. Aurobindo appoints Dr. Haridas Chaudhuri (1913-1975) to travel to San Francisco. Integral Spirituality is officially planted in the United States.

“Spiegelberg’s phrase “the religion of no religion” had deep existential roots. It was based on a mystical encounter with the natural world he experienced as a young theology student. He was walking in a wheat field on a bright day when, quite suddenly, his ego vanished and what he calls the Self appeared. Through this altered perspective, he began to see that God was shining through everything in the world, that everything was divine, that there was nothing but holiness. As he reveled in this revelation, he came around a corner and found himself confronting a gray church. He was horrified. How, he asked himself, could such a building claim to hold something more sacred, more divine, than what he had just experienced in the poppies, birds, and sky of the now divinized cosmos? It all seemed preposterous, utterly preposterous, to him. From the theological scandal of this initial altered state, Spiegelberg developed and theorized what was essentially (or non-essentially) an apophatic mystical theology that approaches religious language, symbol, and myth as non-literal projective expressions of some deeper metaphysical truth that, paradoxically, is simultaneously immanent and transcendent—a kind of dialectical or mystical humanism, if you will. It was just such a comparative mystical theology grounded in the natural world, and just such a critical but deep engagement with the religious traditions of the world, that inspired Murphy and his colleagues in their new venture.” – Jeffrey Kripal, Esalen: America and the Religion of No Religion

1955 – Teilhard de Chardin posthumously publishes the controversial The Phenomenon of Man. Borrowing from Huxley, Teilhard describes humankind as “evolution becoming conscious of itself.” The book also introduces the concept of the Omega Point – a culmination of Supreme Consciousness.

1957 – Alan Watts publishes The Way of Zen, a synthesis of Eastern and Western spiritualites as well as General Semantics and Cybernetics.

1960 – Teilhard de Chardin releases The Divine Milieu to synthesize theology and science and demonstrate that “secular (scientific) work was an integral element of creation.”

1962 – Influenced by Huxley’s studies of “human potentiality,” Michael Murphy (1930-), Dick Price (1930-1985) and Spiegelberg establish the Esalen Institute (a retreat center and intentional community) on 120 acres of the Big Sur coast in California.

1967 – Hungarian-born author and journalist Arthur Koestler (1905-1983) introduces the concept of holons (something that is simultaneously a whole and a part) in The Ghost in the Machine. Holons exist as self-contained wholes in relation to their sub-ordinate parts, and dependent parts when considered from the inverse direction.