Meta Realities, Utopias: Imagining Impact at ITC2015

This article was originally published on Reality Sandwich.

“Transformative cultures”, as we call them on Reality Sandwich, consist of a wide distribution of different communities, teaching philosophies, practices and social engagements. There are generations of counter-cultures who have worked towards, generally speaking, a sacralization of the modern world and a more symbiotic relationship with the planet. This is why I was excited to accept an invitation to return as the official live-blogger for the MetaIntegral Foundation’s Integral Theory Conference 2015. 

Following the successful 2013 conference, which I was also grateful to attend and blog about (you can read some of those posts here), the Integral Theory Conference moved from examining the “Kosmopolitan” hub of integrative and holistic meta-theories, like Ken Wilber’s Integral Theory, Roy Bhaskar’s Critical Realism and Meta Realism, and Edgar Morin’s Complexity theory, to “Integral Impact”. This year asks the important question: what are meta theories like Complexity Theory (articulated brilliantly at ITC2013 by Alfonso Montuori of CIIS), or Integral Theory, doing to have real impact, on the ground? Rather, what does impact mean when it comes to articulating new “world views” that try to re-imagine Western, or global civilization? Not to mention – all of these aforementioned perspectives do appear to be quite cognitive. Is this the proper way to respond to collective and systemic planetary crisis? 

The quick answer, really, the place where advocates of these meta theories begin, is yes. Complex thinking, as Edgar Morin has popularized the term, is arguably the only approach sophisticated or equipped to respond to a complex crisis. 

While this may sound like something we might nod our heads to in a TED Talk, or amongst educated friends over coffee, it is one thing to recognize this insight as a truism and another to develop a rigorous and sophisticated means to discern actual impact. What are people doing with these theories? Integral Theory, in particular, has become increasingly criticized for entertaining conservative and imperialist biases – developmental models of consciousness evolution, with Western societies placed at the top* – so, clearly, there is much work to be done. 

Integral Theory and the Hard Problem of Impact

Yet another critical question to ask is: where and who is impacted? In this recent article via, “United States of Inc.: Corporations as Nation-States in Silicon Valley’s Latest Utopian Management Scheme,” Laura Miller rightly points out the compelling, but also deeply troubling, vision of Holacracy, which radically re-imagines the corporation as a national entity, and its employees as citizens. Its founder, Brian J. Robertson, has acknowledged Holacracy’s inspiration in the works of Ken Wilber and Arthur Koestler

Yet, how does all of this make sense with recent statements by ITC participant and integral metatheorist Zak Stein: “The Integral Movement is an Anti-Capitalist Movement“?

The stronger form of my argument is that, once we know more about capitalism, if we want to be true to the principles of integral meta-theories, especially Wilber, Habermas, and Bhaskar, integral practitioners should be explicitly and actively anti-capitalist or trans-capitalist. Thus, revolutionary praxis, or totalizing depth praxis—integral activism aimed at replacing capitalism with a new economic system—should be one of the goals of the integral movement, perhaps its most important goal.

Admittedly, this is a debate preamble, however, the point is made clear here that meta theories can be taken in radically different directions, and perceived, as a whole, as both radically “progressive” and whole-sale conservative. Despite the fact that many advocates of Integral Theory promote the methodology to be inclusive – to see all political views along a developmental spectrum – the inability to lean into the progressive, the radical, lingers like a specter and calls into question the whole agenda. Indeed, the absence of defense in the cases of the most radical and progressive views, and an all-too-common support in favor of traditionally conservative and capitalist social philosophies seem (see Joe Corbett’s essay, “Conscious Crapitalism“), to me and many others, as the furthest thing from radical. It’s downright complicit. 

It would be unfair to stop here without an explanation (and the common defense) of Integral Theory promoting ideas such as “Conscious Capitalism”. To elucidate the unfamiliar, let’s take a look at the most recent publication to come out of the world of Integral Theory, an essay by Michael Zimmerman of the Institute for Cultural Evolution. In a response to the recent papal encyclical, Zimmerman inquires: “How ‘Integral’ is the Recent Papal Encyclical, ‘On Care for Our Common Home‘”? 

“After publishing his Encyclical, the Pope invited left-wing eco-activist and author Naomi Klein to help advise him on its economic position. Klein and many other left-Greens, including Pope Francis, condemn ‘consumerism’ and regard capitalism primarily with suspicion. Green discloses nature as having value in itself, as opposed to modernity’s view of nature primarily as a stock of raw material for enhancing human power, wealth, comfort, and security. Many Greens have dissociated themselves from modernity, even though they depend on its humanistic values for their education, their wealth, their technology, and their knowledge that there is a ‘biosphere’ that can be threatened in the first place.”

The problem, perhaps, with the Integral Theory methodology is the framing of worldviews as distinct, socio-cultural stages of development, prescribing certain clusters of values into an associated group. In this case, “Green” is a marker for progressive, ecologically sensitive, and pluralistic values. The use of “modernity” in this context is the worldview recognized as a cluster of values around capitalism, instrumentality, and technological positivism (i.e. the myth of progress, growth to goodness). It makes little sense to divide these two, or to say that “Green,” that is, the increasing consensus today, relies on the mode of consciousness best summarized as a Heideggerian “Standing Reserve.” By reifying “modernity” as a level of development, rather than perceiving it as a failing ontological relationship with the Earth in need of more critique, supplanting, and innovation, how exactly can Integral Theory offer the transformative vision that is – or was – the promise of an integral worldview? The most pertinent question here is: is revolution even possible working with such a methodology? One where a “conveyor belt” model is used to positively describe the evolution of culture. We return to Heidegger’s “Question Concerning Technology“, once again.


What Kind of Meta Reality Are We Choosing?

In a now well known speech, scifi and fantasy author Ursula K. Le Guin used her award to make a statement on the radical nature of fiction to imagine the kinds of utopias we seek to realize: 

Books aren’t just commodities; the profit motive is often in conflict with the aims of art. We live in capitalism, its power seems inescapable – but then, so did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art. Very often in our art, the art of words.

Indeed, it is the act of speculation, of Utopia, and vision that meta theories find their upending and instigating spirit – theories which drive us to enact some other, better world. So, what kind of world are we daring to imagine? What kind of utopia are we articulating? That, after all, is a question of impact. Are we, in fact, supporting a kind of evolutionary capitalist utopia of corporate management, one in which the nation state is supplanted entirely by the “conscious capitalism” of the Holacratic business-citizen? Do we want such a world? What other worlds dare we enact with our meta theorizations, what other utopias are possible? It seems that is at least what Zak Stein is asking for ITC2015. For the confused reader, it is also where this writer finds himself aligning. “Whenever we try to envision a world without war, without violence, without prisons, without capitalism, we are engaging in an exercise of speculative fiction,” writes Walidah Imarisha. She calls this “Visionary Fiction” in her anthology, Octavia’s Brood: Science Fiction Stories from Social Justice Movements. It is pertinent to consider these kinds of meta theorizations are a form of speculative, utopian fiction, in which we imagine different horizons. Different utopias.

So we are left with the question: what kind of utopia do we wish to enact?

More pertinent to my own situation, since I’ll be flying in on the 16th and hope not to spoil the meet-and-greet: are radicals invited to participate in this conversation of impact without being snubbed for being too “Green”?

I look forward to conversing with all of you.

Featured Image: Public domain. NKTP Draft contest, Vesnin Brothers, 1934

Mark Fabionar Talks the HUB at Sonoma, Integral Impact, & Aesthetic Enchantment


Mark Fabionar is the director of The HUB: An Integral Center for Diversity, Vitality, and Creativity at Sonoma State University. The HUB has partnered with MetaIntegral Foundation to convene the 4th international Integral Theory Conference: Integral Impacts. Located on the beautiful Sonoma State University campus, The HUB is surrounded by the rolling bright green hills of the Northern California countryside. Not far, in fact, from the Earthrise Center at IONS (The Institute for Noetic Sciences). When I visited in the spring of 2014, I immediately noticed the palpable effect that place could have on consciousness (you can find the recap for that experience here). At The HUB, you find a space where integrative principles are not only being warmly received, but enacted.

If there was one thing I was trying to say in the previous blog, "The Unthinkable Present", it was that we need to cultivate a sensitivity beyond our mentally constructed language of meta theories to discern what impact they have. Integrative principles are not our principles. They are wild. Undomesticated by whatever orienting frameworks we give them. We are invited to listen. "Integral" is articulated and intensified through multiple languages – Edgar, Wilber, Bhaskar, etc. – but owned by none of them. William Gibson's "unthinkable present," discerned, only perhaps, by the sensitive amongst us. Spoken, sung, remixed, examined. Art and scholarship realized as a continuum.

A few days ago I was delighted to talk over the phone with Mark about the compelling lineup of academic presenters, the first international integral art exhibition, and a host of evening performances that are bound to make ITC2015 one of the most interesting integral conferences yet.

Jeremy: Let’s talk about The HUB at Sonoma State University and its background working with integrative approaches. 

Mark: It’s been great to bring all these integrative ideas and principles to a campus where some of this is already being done. Integrative approaches to learning. We’re in the North Bay. Given the region, there’s familiarity with transpersonal psychology, integral theory, and the importance of developing the whole person and whole community. Having some of these core principles inform the practicum of diversity, social justice and leadership work we do through the HUB. It’s been really a treat being in an environment that supports that. We’re developing a sense of maturity in the sense that we’re not just experimenting with programs, like we were in the first year or two. It feels like our center is maturing, and we’re partnering not only with on campus entities that share a similar desire of cohesiveness, social justice and diversity, but with a number of partners, individual artists, activities and entities outside of the university that also share our vision. This includes a number of people within the integral community, around the area and even a little bit beyond. There’s a sense of cohesiveness that’s energizing in some regards, and novel, particularly at a public university!

J: That’s what’s so interesting about it! There seems to have been a lot of positive response from the university and the cultural zeitgeist in the area is really synced up with your vision, and your mission.

M: We have some folks from the North Bay Organizing Project locally that do a lot of social justice work. We’ve connected with social entrepreneur, tech folk in the Bay Area who find meaning in wanting to serve the triple bottom line. It’s a really diverse mix, but it’s aligned. It’s not hodgepodge postmodern craziness. It’s a good mix of folks who are genuinely interested in what we’re exploring here.

J: Being here on the East Coast is different. I mean the intellectual atmosphere. There’s certainly cross-disciplinary work going on, but it sounds like what you’re experiencing on the West coast has a level of coherence to it. 

How did the MetaIntegral Foundation approach you, and The HUB, about the conference?

M: I’m in touch with a number of integrated thinkers and practitioners who I felt were appropriate to bring to the hub, and offer their gifts and wisdom. Whether it was social justice, or the wisdom tradition series, there were a number of thinkers who I’d bring to the center. It naturally happened.

Another big part of it was that we moved to a brand new student center. We’ve moved in there just over a year and a half ago. It’s the main facility that will be used for the conference. As I brought in thinkers and practitioners, I kept hearing: “This would be a nice place to host ITC.”

I’ve met with Sean Esbjorn-Hargens before since he’s right in our backyard. He’s a brilliant man in so many different ways and a scholar at heart. He has a love and desire for university campuses. I think Sean wanted to have a beautiful environment to create a kind of ecosystem or container for this type of conference to evolve into a next level experience – this was the potential that he and I both saw when we decided to partner. It happened naturally.

Also, the fact that The HUB is a public institution. The students we primarily work with are historically under-represent students, students of color, and students we don’t normally see in these human potential and integrative circles. There’s an attractiveness to some of the ITC folk for wanting Integral Theory to be less insular. Particularly around the conference theme of Impact, it made sense to ask: how can we create the best conditions and environments where we have deeper and greater impact? In multiple communities and multiple publics? Sean generally shares that vision. I think that’s exciting.

You and I have talked about the need for that in these holistic and human potential communities: to be more connected to diverse publics and diverse communities, as well as tracking what is already happening within diverse communities that might not fall within the rubric of Integral Theory.

J: It’s wonderful to see these important and serious questions being asked. What kind of community are we building if there are such large, inclusive claims? How can we really live up to the theoretical framework in a way that’s engaged with socio-cultural issues happening on the ground? Is the ground informing us?

How is ITC 2015 specifically going to explore integral impact?

M: It’s an echo of the 1960s in some regards in the question of how do we know what we’re doing is relevant in relation to the social, political, and ecological issues of our time? Framing it around impact is an epistemological question, in the sense of: how do we know? How do we know what we’re doing is impacting? What are our systems, our measurements, and to what extent is Integral Theory a privileged discourse and theory?

There’s something that is attractive about integrative thinking and Integral Theory, and we want to hold onto that because it seems to solve problems in our lives, and provides some kind of answers for us in the chaos of our lives. But how do we know if it really works if we’re not applying it, and experimenting with it on the ground in different domains? That gets to the heart of what I’m really curious about as someone who’s been following this type of work – among other works around change – for the last fifteen to twenty years.

Basically: how do we know, and then, how do we demonstrate impact? We have a number of people who have original research around impact in the fields of business, psychology, the areas of justice, international development, coaching and spirituality. But what I think I’m also excited about is the impact of art and performance.

As you know, we’re having our very first International Art Exhibit that Michael Schwartz is organizing. It will intersect well with the conference theme. It begs the question: How is the impact of aesthetics of beauty, performance, music and dance as a way to captivate, inspire – and to use Michael’s language, an ‘aesthetic of enchantment’ – new ways of being and acting in the world?

That’s the power of visual art, music and poetics. We have an amazing lineup of evening cultural performances.

J: So let’s talk about the conference design.

M: We’re really focusing on cultivating an ecosystem, or a sense of community. The campus, when we talk about aesthetic and the impact of beauty, is itself really beautiful. We have people staying at a nice villa accommodation that our students are really fortunate to have. But it’s really about creating a container – to feel inspired and connected, and feel the subtle yet powerful energy of connection through this type of natural and built environment. That’s the design. That’s why we chose Sonoma State University.

Like you, I admire so many of the integrative thinkers, researchers and practitioners. During the day, almost all of the presentations are going to be taking place in the student center’s breakout conference rooms. If we think about it, almost in a mythic way – and I'm playing with these terms particularly – the daytime is the realm of the intellect. Very solar, even masculine. Then, in the evening specifically, we have a separate community room that’s centered in the lodging area. That evening room is specifically for the cultural performances and the early morning practices, the meditation and yoga practices, and intersubjective practices. The evening time – what I imagine it to be – is for embodied and relational ways of knowing and being. If the presentation time in the morning is the solar and the masculine, this is more of the feminine, the descent.

If you play around with the pomegranate metaphor: it’s the juiciness. It’s the going down. Engaging the many. The shadow. The juiciness of it all, so to speak.

The first night, we have a “Metaphorphosis.”In terms of bringing a number of really amazing performance poets and spoken word artists to share their work. We selected incredible poets who embody a range of energies we all feel as human beings. From sadness to sorrow to ecstasy, to want and jealousy, all the things that make us human. They embody it with such power that we wanted to offer that the first night. We have folks like Mindy Nettifee, who BUST Magazine called “the linguistic orgasm we’ve all been waiting for.

Jason Bayani is a really well known and respected poet in the Bay Area. We have “Mighty” Mike McGee, who won the World Poetry Slam Championship a couple of times. We have some really engaging people who are going to provide powerful world play, embodied poetics, and quite honestly sacred space. Then we’re going to have a dance that night – DJ Adamah – who’s going to spin for us that night. And that’s just the first night!

J: And that’s just the first night, whew!By the way Mark, how would you define integral art? What does that mean to you?

M: Michael Schwartz  – within the realm of academia and art history, he’s the man I’d ask you to talk to about integral art.

One of the things that I like to talk about is that there’s a way to experience and recognize integral art as a trained scholar and philosopher, and there’s a way to experience it and notice it as a practitioner. As a lay person who’s exposed to these ideas. Maybe there’s not necessarily a language, or definition, but there’s a knowing. That knowing is powerful.

When I hear a poem by Mindy Nettifee, I can feel it somatically, I feel it in the imaginal. I go somewhere subtly. I disappear sometimes when I read or listen to her work. That to me could be classified as embodied poetics, or integrative, or integrative poetics. Without having to define it.

More importantly what does it serve in addition from just defining it? It’s not necessarily the definition that’s as important as: am I captivated? Am I inspired? Can I imagine myself and others engaging differently in the world? It’s kind of like that.

J: You’re pointing towards a descriptive and process oriented understanding of integral art. Again, it’s about what it does. What’s the impact? The terminology is important as scholars, but it's really about how it's enacted. How it's lived.

M: Yes, and the way Michael Schwartz is defining integral art is by looking at complexity, global perspectives, and diversity, but also: integral art is really a recapturing and rediscovering of enchantment in a very subtle way. The enchantment of modernity, of some of the romantics – bringing that forward feels resonant to me. It’s really about the ability to capture, or captivate the whole.

How do we captivate ourselves for whole action?

J: Let’s hear about the next two nights. 

M: The second night going to be a one person show called Wrestling Jerusalem. This is a one-person play by Aaron Davidman that’ll run 85 minutes. He’s embodying so many different perspectives on the conflict – or tragedy depending on how you frame it – from the position of a multiple characters. It’s phenomenal work. He’s also a MetaIntegral grantee. His play received rave reviews and is being turned into a film. We’re really lucky to have him.

Prior to Aaron’s play we’re having two poets and scholars who will be offering a transition around their work as both artists and practitioners. They’re preparing the space, in a sense, transitioning away from straight scholarship to straight performance.

The final night we’re calling “Deeper than Day.” It’s going to be a phenomenal night to close out. It’s going to be MC’d by an artist performer named Dahlak Brathwaite. Dahlak had his one person show Spiritrials, which opened up in the mission district. It's about searching for meaning as an African American man going through a spiritual rite of passage, involving the sociocultural dynamics of being a black person in a surveillance culture.

We also have Butterscotch performing. She was one of the first artists we thought of bringing to ITC. She’s a millennial. A classically trained musician who’s a big fan of jazz and a world champion beat boxer. She performed with Stevie Wonder and has been featured on America’s Got Talent. Talk about embodiment of an integrated artist! She combines high art with low art. Classically trained bringing hip hop with beat boxing. Plus, she has a lineage. One of her ancestors was the first person to sing “Summertime” by Porgy and Bess. She has her own interpretation which she’s going to be beat boxing for us.

That doesn’t even close it out.

We’re going to have an all woman dance troop called Mix’d Ingrdnts from Oakland who bring ballet, all types of modern dance brought together into a cohesive offering. Then, finally, we’re going to have a dance to the Riffat Sultana. She is a Pakistani woman with a really transgressive act. In her lineage, she’s not supposed to be sharing what she’s sharing because she is a woman. But she does it as a musician, and she does it to a backdrop of pop and rock and roll. It’s extremely danceable.

The whole idea is that there’s a lot that’s going to be happening in the lunar time, in the evening, that we need to engage.

J: How did you go about selecting the artists for this conference?

M: I asked a lot of questions about what the community wanted to hear, but I also asked what was missing in these types of events. That came into play.

The intent is to do what we say, to expose folks to diverse ways of knowing, diverse people, value systems and worldview that people might hold are outside our normal, everyday experience. “Oh yeah, I know this modern, premodern, postmodern worldview.” Well, how directly do we really experience people outside the realm of scholarship, or the realm of coaching?

J: For my final question, let’s switch over now to the daytime schedule. The conference presenters. Who’s giving something about integral impact that was really missing?

M: I’ll focus on the keynotes, and specifically Elza Maalouf. I’ve known Elza for a long time, seen her in action and in different contexts. She’s a phenomenal human being who’s not afraid to getting on the ground and getting the work done. She also has a very deep interior, artistic life in addition to being an intellectual and a change agent.

She’s really exploring the question of how we can find integrative and – particularly what she and Don Beck call "natural design" principles – to answer some of the fragmented challenges of the Middle East. She’s deeply informed by Integral Theory, but largely by Don Beck and Spiral Dynamics. There’s a critique of Wilberian Integral Theory, and a critique of Spiral Dynamics as well, but what I like about her is she’s actually exploring. Doing action research. Working with tribal communities, working with modern, with traditional communities where there’s clashes and danger. She’s doing it in live time and then retreating back to ask: how is this working? Then she takes that information back out there and does more experiments, and ultimately helps people out.

It’s important at a theoretical level to critique theory. It’s hard to separate theory and practice, however, I’m really curious and wanting to hear about people on the ground applying these types of concepts. Seeing what really works.

Elza is a theorist, but she’s an informed theorist, based on her work on the ground. That, and as an Arab woman living in the United States, doing work in the Middle East, is why we need to listen to her with a generous curiosity.

There’s a range of people I’m excited about. We have Adam Leonard from Google, talking about his on the ground work there. We have a teacher of the year from Sacramento who is part of the first public high school that brought Waldorf pedagogy to the high school with emphasis on social justice.

That kind of integrative learning may not be Wilberian, but it’s on the ground. It captured the attention of her colleagues – I want to learn from her!

J: If you’re interested in these metatheories, you’re hopefully inspired to act and implement them in your life. Whatever your profession may be, it’s a question that you ask yourself: how can this affect the human situation? If metatheories are inspiring us to act, let’s talk with the people who’ve done that.

M: And also: how do we develop new ways of seeing and perceiving the ways in which these integrative approaches are already working in communities that are different than ours, and that we may not readily identify because it’s not Wilber, Morin, or Gebser?

I’ve been in impoverished communities of color where there is deep, deep developmental evolutionary emergent work that I would call integrative, but it’s enacted in a way that’s different than what we get in integral theory. That doesn’t mean it’s not integral.

I’m not trying to say it’s all relative: that we can be postmodern about everything, and we can all identify with integral. Yet we do need to learn to look for what is already existent and emergent, but may not be in the cultural garb we’re used to seeing it in.

J: Thank you Mark for the wonderful interview.

Hello ITC readers! I hope you enjoyed this conversation with Mark Fabionar. Help support my blogging efforts by donating, and/or sharing my Indie GoGo Campaign for ITC2015. Thank you. Much more to come!

The Unthinkable Present: Blogging at ITC2015

I'm pleased to (semi) formally announce that I'll be the official blogger this year at the 2015 Integral Theory Conference [1], happening at Sonoma State University, CA. This year's theme is "Integral Impacts: Using Integrative Metatheories to Catalyze Effective Change." The conference, hosted by MetaIntegral, is effectively an appraisal. A call to task for metatheories proper. From ITC's call for papers:

Integral Theory is currently being applied in over 35 distinct disciplines and yet there has been relatively very little work done to demonstrate how an integral approach is more valuable, more effective, and more sustainable. So while it is generally assumed an integral approach is better than a non-integral approach we have not made a very strong case to our non-integral colleagues that integral approaches are more impactful.

This focus builds on the momentum of the 2013 conference, where we expanded the field of discourse to include multiple integrative metatheories. Now we are asking ourselves how do we engage and apply these integrative metatheories in a way that is most impactful in terms of the kinds of changes we want to create in the world around us.

Universe is Full of Seeds by Karina Eibatova

"Metatheory." Do theories need to be meta? Before there was internet-speak, "meta" was for the classic geeks. Mathematics. Social sciences. The popularity of metatheories, like grand narratives, has ebbed and flowed over decades in academe. For now, anyway, it might be the case that they are making a comeback. In a complex, planetary civilization where human beings run on different models of reality – and with our systems of knowledge becoming so very highly specialized – "meta" thinking is beginning to sound favorable. Hence we the image of the pomegranate above. If meta theories – and therefore "integral" thinking, be it Roy Bhaskar's Critical Realism or Meta Realism, or Edgar Morin's Complexity Thinking – are going to properly orient us for an interconnected and complex, networked future, then we'd better hope our theories are up for the task. We'd better hope our theories can begin to do what Gregory Bateson described as finding "the patterns that connect." Our theories, if they are worth their salt, should mirror the intricacy – and complexity – of the natural world.

Back to the pomegranate.

Technically speaking, this delicious fruit has been the symbol of fertility since antiquity. By that note, perhaps 2013's Integral Conference – for which I analogized meta theories "having sex" [2] and developing novel mutations – is not unrelated here. In fact, perhaps we could see the pomegranate as a good symbol for the integral harvest. "Ye shall know them by their fruits," wrote Matthew [3]. Integral Theory, along with meta theory proper, is called to task – can they help the world? If so, how?

With the East Coast intellectual sobriety blasting down on my philosophical romanticism like New York's desolate 2015 winter, I feel a contentious relationship with meta theories. I want to believe they're worth their salt. I want to know what their impact truly is. At times, I wished for the gates of academe, with its razor sharp maw toothed by critical theory and social justice and activism, to bear down on Integral Theory. Then, and only then, I thought, could Integral Theory and meta theories like it be in touch enough, be a voice articulate enough, to have impact. I still feel this to be a good metric to carry with me into the conference, but I also recognize something essential here.

From Edgar Morin's notion of Complexity Thinking, to Bateson's "Ecology of Mind," to William Irwin Thompson's "wissenkunst" ("knowledge-art") and the power of creative, artistic sensitivity to concretize beyond the limits of what integral thinker Jean Gebser articulated as the mental "ratio," a new type of thinking for our species has become virtually necessary. So here's the caveat. As the most astute of these meta thinkers have pointed out, if a new thinking is emergent and nascent in the human populace, we will find it living and breathing in the cultures we journey to in search of it. It will whisper in the dark, remain hidden from pure analysis and datum. It will reveal itself as the unspoken art and become a secret to itself, hidden in plain site within the texts and artifacts of human consciousness. Our art, science, and knowledge in their amalgam tell us more than we know. In the clammering noise of global suffering and confusion there begets new knowledge. The serpent – like Quetzalcoatl, the Mexican god of Knowledge – will be found here a tail, there a scale, buried in the fragments of art and culture like a vast and coiled dragon. It is alive and biding its time. Our task, as William Gibson put it, is to become sensitive enough to recognize an "unthinkable present."

Gebser spent the better part of his life studying poetry for this very reason. To articulate the new voice. To say what was already being spoken to us, through us. It is very important to listen if one is to cognize the so-called evolution of consciousness.

So, are we listening?

That, to me, would be the beginning of any kind of integral impact. One must be affected by "it" to have effected the world.

To do any kind of conference we should ask ourselves: what are we being impacted by, anyway? What is the integral impact on us? What fruits are we yielding in turn?

If you like this kind of writing, and want to follow me through the conference, then I suggest following me on this journey by subscribing to this blog. I'll be posting regular content about the conference from here.

There are a few ways you can fiscally help me get to Sonoma in July for the conference. Check out my IndieGoGo campaign.


Secondly, if you'd like, you can subscribe to my Patreon (You can always increase or lower your subscription rate month-to-month).

Thank you for joining me for this integral exploration. Please let me know what you think. What does integral impact mean to you?


[1] See MetaIntegral's CFP (PDF)

[2] See my inaugural post for ITC2013: "Everything That Rises."

[3] By contrast, through association with Persephone and the Underworld, the pomegranate is also connected to death. Fertility and mortality. A fitting, dynamic image to represent the notion of an integral harvest – reaping and sowing.

Artwork: Universe is Full of Seeds by Karina Eibatova