The Listening Society is a new book by a writer called Hanzi Freinacht. He outlines a philosophy called metamodernism, which he says can be defined as an aesthetic movement, a developmental stage, and a political ideology. The political ideology – which has inspired alternative political parties in Sweden and Denmark – espouses a new politics focused on promoting not just happiness but the highest possible states of consciousness.
The book is refreshingly bold, and interesting in the way it brings together politics with transpersonal psychology and spirituality. Some of its ideas may seem outlandish, but they’re already gaining traction in Nordic politics, so who knows?
Firstly, who is Hanzi Freinacht? This question – also the title of an early chapter – reminds me of Ayn Rand’s constant query, who is John Galt? Like John Galt, Freinacht is a fearless outsider in a society yet to recognize his genius. He sits in a jacuzzi overlooking the Alps (in a chalet lent to him, we’re told, by a millionaire friend) and foresees the future of the world. The photos of him on the internet suggest a Nordic hipster, Friedrich Nietzsche meets Tyler Brulé.
In fact, Hanzi Freinacht is a made-up character invented by two people – Emil Ejner Friis, a Danish philosopher and activist in the Danish Alternative Party; and Daniel Gortz, a PhD student in sociology at Lund University in Sweden.
There is something manic and immature about Freinacht’s pronouncements, such as: ‘I hereby challenge you to find one source in the world that says anything resembling the overall message of this book and its sequel. You, the contemporary reader, cannot.’ One can’t tell if the grandiosity is Freinacht’s or the authors’. But the creation of a bombastic alter-ego allows them, as it allowed Soren Kierkegaard, to both rhapsodize with desperate romanticism, and to preserve an ironic distance from that romanticism. That oscillation between irony and deep sincerity is at the heart of meta-modernism, apparently.
Metamodernism as aesthetic movement
What is metamodernism? As I said, it’s an aesthetic movement, a developmental stage, and a political ideology (or ‘political psychology’ in Freinacht’s phrase).
In aesthetics, various artistic theorists have, since the 1970s, suggested metamodernism is the next movement after post-modernism. Most visibly, the artists Luke Turner and Nastja Säde Rönkkö have teamed up with actor Shia LaBouef to champion a metamodernist manifesto and stage metamodernist art happenings – Shia LaBouef with a paper bag over his head in an LA art gallery, Shia LaBouef in a lift in Oxford, Shia LaBouef in purple spandex running laps round the Stedelijk Museum. All these happenings try to generate moments of genuine intimacy between the artist and audience, while also remaining aware of the difficulties of that (the public mainly want an Instagramm snap with Shia).
Turner has spoken of metamodernism as the oscillation between post-modern irony and pastiche, and the Romantic desire for genuine engagement, authenticity and transcendence. Freinacht agrees that to be metamodernist is ‘to be exquisitely ironic and sincere, both at once’.
Artists defined as metamodern include Spike Jonze, Michel Gondry, Arcade Fire, LCD Soundsystem, Marina Abramovich and Wes Anderson. I guess Russell Brand is an example of a metamodern figure – beginning as a post-modern dandy presenting Big Brother, then going off on a spiritual odyssey to find genuine transcendence, while retaining the ability to mock himself and his Messiah complex. I suppose my own writing is metamodern, in a way – in the last book, I genuinely searched for ecstatic experiences while also making fun of myself and the bullshit one encounters along the spiritual path. So yeah, I was metamodern way before you, LeBeouf!
Metamodernism as political ideology
Freinacht correctly points out that western culture is in a political crisis marked by a lack of exciting or transcendent visions for the future. Politics and economics as usual are obviously failing, and people are looking for alternative utopias. He thinks Nordic countries present humanity’s best hope – he writes, with customary humility, that they are ‘by far the most progressive societies that the world has ever seen’. Nordic politics already have a broad consensus around the welfare state, environmental policies and personal libertarianism.
Now, a new type of party is emerging, like The Alternative in Denmark, the Initiative in Sweden, and the Pirate’s Party in Iceland. These parties are non-hierarchical, co-created, net-savvy but also emotional and vulnerable (the Alternative party signs off all its missives with ‘love’). And they’re committed to a deeper welfare state, which promotes not just well-being but love and higher states of consciousness. They would transform all of society into a Nordic hippy commune. Check out this recent New Yorker article on these new parties, and Freinacht’s influence on them.
Freinacht writes: ‘Political metamodernism is built around one central insight. The king’s road to a good future society is personal development and psychological growth…. What we are talking about is the deliberate, long-term management of deep, complex, social-psychological issues.’
Metamodernism has also inspired a cultural-political network in the UK called Alter Ego, whose first annual gathering I attended last year – it was an unusual combination of progressive politics, yoga, near-death rituals and fireside singing, and brought together various interesting people like Jonathan Rowson, who wrote the RSA’s spirituality report; Stephen Reid, who left the New Economics Foundation to set up The Psychedelic Society; and Ronan Harrington, who organized the Alter Ego gathering and wrote a piece in Open Democracy calling for a new politics of spirituality (check out this piece as well).
Alter Ego’s manifesto declares: ‘Political problems are never “just” political; they are always also emotional, psychological and (what some call) “spiritual” problems…Politics has neglected the most fundamental questions of human life—those related to meaning, purpose and transcendence…The personal development of individuals must be taken seriously if we want to transform society.’
Freinacht likewise thinks the ultimate goal of The Listening Society should be the encouragement of higher states of consciousness in the population. But what does that mean, practically? Freinacht doesn’t get into that much, but he does talk about everyone being entitled to therapy and everyone learning to meditate – by this reckoning the UK is already on its way to meta-modern utopia. Other initiatives might be the legalization of psychedelics (or all drugs), the introduction of universal basic income, the expansion of lifelong learning and community arts, the establishment of new institutions for spiritual development like neo-monasteries, the revival of existing cultural tools like pilgrimage and evensong, the reform of education to make it more focused on development, well-being and flow, the development of innovative communal homes for the elderly, greater protection for animal rights and a move to vegetarianism or veganism….and so on.
Metamodernism as developmental stage
Finally, what about metamodernism as a developmental stage? Freinacht insists you can’t build an effective politics unless you understand that people – and sometimes whole cultures – are at different developmental stages, and try to work with those stages.
He gives the reader an overview of various different developmental theories – those of Ken Wilber, Robert Kegan, Michael Lamport Commons and others – before suggesting none of them are comprehensive, because they fail to see that development occurs at multiple variables, and one can be advanced in one variable but not very advanced in another. Freinacht’s own developmental theory looks at four different variables – cognitive complexity, symbolic code, psychological state, and depth. I’m going to describe them briefly – hang in there.
1) Cognitive complexity
He takes the variable of cognitive complexity from Daniel Gortz’ mentor Michael Lamport Commons, who classifies all life into different levels of ability to analyse and respond to information, from amoeba up to geniuses. For humans, the most important stages are Stages 10, 11, 12 and 13.
Stage 10 thinkers tend to focus on one abstract variable (justice, equality, Christian faith) and make it all-important, without seeing how multiple variables interact. As a result, they will often have a rather simplified, black-and-white view of the world. ‘Islam is evil’, for example. ‘Racism is bad.’ ‘The Patriachy is destroying the world’. ‘F*ck the Tories’. ‘Jesus saves’. And so on.
Stage 11 thinkers see how variables can interact and tries to use empirical evidence: ‘Racism results from economic and social inequalities’; ‘Some Arab-Islamic cultural norms may be irreconcilable with Western civilization’; ‘Feminism seeks gender equality’…and so on.
Stage 12 thinkers seek to combine multiple variables into a coherent system: ‘Racism is an emergent property of all societies. and interacts with things like inequality. Blaming and pointing the finger is generally unproductive and one should instead try to address the long-term issues.’
And Stage 13 thinkers – metamodernist thinkers – are very rare, and are able to combine multiple systems into meta-systems (like, say, combining Marxist economics with psychoanalysis?) A Stage 13 take on the clash of cultures might be: ‘Liberal values prevalent in Western counties may be more functional in late modern society than the more traditionalist values of many Arab Muslims but for the successful integration of these different cultures one must take the perspectives of all parties seriously.’
I must admit I haven’t encountered Commons’ theory of cognitive complexity before, and don’t readily see the difference between Stages 11, 12 and 13 (this probably means I’m Stage 11!) One can have an all-embracing theory or even meta-theory of the world – feminism, Marxism, Islam – and still be very black-and-white in your thinking (F*ck Men / the Rich / Infidels). Does having an all-embracing theory of the world definitely mean you’re more advanced than if you don’t?
But I get the basic idea. And I share Freinacht’s frustration with a contemporary politics that looks for simplistic narratives of heroes and villains, thereby failing to see how different systems interact and implicate all of us, how any political reform – however well motivated – has unintended consequences, and thus there is no such thing as ‘liberal innocence’, no place of purity from which one can look down on the world. I would love a more joined-up holistic politics that moves beyond Left and Right tribal narratives.
2) Symbolic code
The second of Freinacht’s developmental variables refers to the cultural code in which a person lives. A person might be a Stage 13 thinker in a society with rather basic cultural resources. The seven stages of cultural evolution are more familiar to me.
A) Archaic: the culture of Neanderthal man, before homo sapiens and animism
B) Animist: hunter-gatherer societies, characterized by belief in spirits
C) Faustian / Homeric: city-state societies, run by warrior-groups, with a value-system celebrating honour and glory in battle (might is right).
D) Post-Faustian / Axial: societies extended over wide geographic area, which follow religions characterized by faith in an all-pervasive God / Logos / Dao / karma with which the individual should live in harmony. Might is not right – the true warrior conquers themselves.
E) Modern: industrial societies, characterized by faith in secular objective materialist reality which can be discovered through science. Faith in God is as ignorant as faith in the Tooth Fairy.
F) Post-modern: post-industrial societies, characterized by suspicion of all grand narratives, including science. Truth is socially and culturally constructed. Ignorant modernists don’t realize how their ‘objective reality’ is the product of their white, male, cis, middle-class power structures.
G) Metamodern: You are able to see all the previous stages as necessary shifts in cultural evolution, and ‘give each perspective its due credit’. Post-modernism gets some things right but fails to go beyond its shaming critiques of mainstream power structures (systemic racism, systemic patriarchy), and fails to offer a vision of the future which tackles global inequality, ecological catastrophe, and mental illness. Freinacht writes: ‘you have to offer a path to Utopia…and it has to really include the traditional, modern and post-modern – even while knowing that this path will never be the only one or the ‘right one’.’
3) Subjective states
The third variable is subjective states. Freinacht insists that things like economics and politics ‘are only of value insofar as they translate into or otherwise affect subjective experiences…[These] are what must be of ultimate significance in life and society’. He’s a utilitarian, but of the JS Mill rather than Bentham variety – you can’t just call all positive subjective experiences ‘happiness’, and then rate them on a happiness scale. In fact, it’s a mistake to focus on emotions: ‘Organisms don’t really seek or avoid certain emotions, they seek to raise the level of their subjective state and avoid low states’. Some subjective experiences are higher and better than others. He gives us this scale:
Lower states:
1. Hellish
2. Horrific
3. Tortured
4. Tormented
Medium states:
5. Very uneasy
6. Uneasy, uncomfortable
7. Somewhat uneasy, OK, full of small faults
8. Satisfied, well
9. Good, lively
10. Joyous, full of light, invigorated
High states:
11. Vast, grand, open
12. Blissful
13. Enlightened, spiritual unity
Freinacht believes we’re not just stuck in one particular state – they ‘are extremely volatile [and] can shift very dramatically from one instant to another’ (something one discovers on psychedelics or meditation retreat). With the proper inputs into our personality – art, nature, psychedelics, spiritual training – we can develop our state – increase our median state, increase our average state, increase our minimum state, increase our maximum state, and so on.
4) Depth
Proper spiritual / psychological training and experience also develops Freinacht’s fourth variable – depth – which he defines as ‘a person’s intimate, embodied acquaintance with subjective states’. He writes: ‘Great-depth people are the ones who have experienced a wider range of subjective states, who are well acquainted with being in such states and who have learned to handle them.’
One can be advanced in one of these developmental variables, and basic in another. Eckhart Tolle, for example, ‘obviously has high states. But his answers on any social or societal issues, and the theories propounded in his books, are of average complexity. It should be made perfectly clear that this man, while being both kind and wise, is poorly educated and, truth be told, not very clever.’ One could have a high level of cognitive complexity, and be utterly miserable and spiritually bereft (see most PhD students). One could experience far-out altered states, but have no idea how to integrate them into stable altered traits.
Freinacht suggests that Nordic societies are now mainly modernist and post-modernist, but there are the stirrings of a new metamodernist aristocracy – the Triple H of Hipsters, Hackers and Hippies, who have reached meta-modern stages of development in one or more of his four variables. They live outside traditional work structures and reward incentives, tend to work for themselves while being highly networked and rich in creative and social capital, but can easily fall into the precariat (ie they can be broke).
They are aided by the ‘yoga-bourgeoisie’, members of the business class who have ‘found that money is not the answer to a happy life and therefore begin to cultivate self-awareness, authenticity and intimacy—often in and around yoga parlours, tantra group settings, contact improvisation dance, improvisation theatre, self-help courses and coaches, and to some extent Burning Man festival and its wider cultural sphere.’
This new aristocracy is the force driving the development of new political parties. And the future belongs to them, basically. To us! Woohoo! Sound the gong, light the sage, prepare the kambo frog.
Concluding thoughts
I enjoyed The Listening Society, and it helped me join the dots with regards to a new spirit I’ve seen emerging in people I know in London, mainly social entrepreneurs in their early 30s. who are trying to improve society through new forms of work and community, who are more willing than my own generation (40+) to go beyond post-modern irony and search for genuine intimacy and transcendence, and who are interested in spiritual practices that draw from the well of traditional religions without being restricted to any one dogma. It’s not yet the most political generation, but I wonder if it could be.
The book also chimed with my own long-term interest in the ‘politics of well-being’. The book could have said a lot more on specifics – what specific policies would help to build the Listening Society? How can you master-mind the emotional and spiritual development of a whole population? OK, free therapy, free meditation, free magic mushrooms…then what? How will we find meaning in a post-work society, other than in opiate addiction or virtual reality gaming?
I think Freinacht is right: the answer lies in spiritual development. But there are all kinds of risks to a politics of spirituality. An ecstatic politics, where everyone is in an altered state and thinks they’re on a divine / historical mission, easily turns into a bloodbath. That’s what happened in the Crusades, the English Civil War and the French Revolution, three ecstatic political moments. The in-group feels ecstatically bonded, but sees outsiders as demonic enemies who must be purged for the new age of love to dawn. Ecstatic politics isn’t necessarily violent – I think of, say, the relatively benign influence of Methodism on British politics. But that’s usually because there’s a separation between the church and the state. What Freinacht and others suggest is a marriage of the spiritual and political. I don’t think they’ve fully considered the risks.
One sees a tension between different values in Freinacht’s metamodernism. For example, what would the metamodern party position be on mass immigration? Does a metamodern society require a critical mass of metamodern people? Won’t the declining demographics among post-modernist and metamodernist populations mean they will be increasingly outnumbered by traditionalists?
Another tension is between technology and the development of high subjective states. We are no longer 90s tech-utopians who think the internet naturally leads to what Timothy Leary called a ‘neo-ecstatic society’. Now, we are more likely to think that the internet, and particularly social media, are inimical to the development of a caring, empathetic society, and to the development of attention, compassion and equanimity in individuals. Hackers and hippies may not be such natural allies after all.
Likewise, Freinacht has a rather bland assumption that the metamodern political parties of the future will naturally be both libertarian and green – does he mean socially libertarian, rather than economic? Is the globe-trotting metamodern lifestyle bad for the planet?
What is lacking from his description of the metamodern cultural stage is a satisfying description of consciousness. We may be dissatisfied with the modernist-materialist description of consciousness (or lack of one). We may also be dissatisfied with the post-modernist idea that animist / monotheist / secular ontologies are also somehow ‘true’ – culturally true, true for the person experiencing them. We wonder if humanity is going to advance its understanding of consciousness further – into something like pan-psychism, or the extended mind, or Mind-at-Large, or plant consciousness / Gaia-soul, or some idea of an extended, immortal consciousness such as people seem to experience on psychedelics. Freinacht plays at the edges of such ideas, but is wary of going there, because he’s a secularist, and doesn’t want to fall into what he calls ‘the astrology precariat’. But surely, if metamodernism is really a bold new phase of cultural development on a par with the Axial Age, it will need a bold new theory of consciousness. We haven’t got there yet.
Finally, I have an ingrained wariness of developmental theories. I’m wary of the idea that science can accurately define and measure stages of spiritual development, and then classify the population into these levels. You can measure the extent to which a person feels ego-dissolution on a basic one to ten scale…but we can’t tell if they’re telling the truth, or if their 6 is comparable to someone else’s 6. Science can’t accurately measure a person’s depth or level of spiritual wisdom – how could it do that? I don’t deny there are different levels of spiritual wisdom, just that science can define and measure them.
A risk of developmental theories, as Freinacht well knows, is they lead to a sense of arrogance and entitlement in the people who hold such theories, who invariably see themselves as the highest level, and their opponents as retards. I remember going to Alter Ego, and one panellist asking us to raise our hands if we’d been to Burning Man. I went to a similar panel on contemporary spirituality at an event called ‘joy-tech’, and a panellist asked the same question. I think it’s unattractive and unwise, this preening of ourselves as highly advanced beings because we take regular gong baths and drink ayahuasca lattes.
Still, that’s a risk Freinacht himself warns of. I applaud the boldness of his vision and his integration of spirituality and politics. He has described something that I see arising in my society, in the generation after me. I don’t yet know to what extent it will become a powerful political force. The idea of co-created political parties like The Alternative sounds a bit like being trapped in a Swedish commune arguing about the washing-up. Still, the UK’s existing political parties seem utterly broken to me. Perhaps it’s time to roll up our sleeves and have a go ourselves.
P.S. The Listening Society is the first of a two-parter – the sequel, The Nordic Ideology, may have more practical policy recommendations when it comes out, I believe next year. Keep an eye on Freinacht’s website, Metamoderna.org
Well, the first thing you can conclude from this marvelous essay is that anything that incorporates Wilber’s influence is dead in the water already (see http://www.integralworld.net).
These labels and levels and stages are still Wilberian in their grandiose abstractness. it sounds like you’re touching something of the spiritual zeitgeist that is emerging, but there is infinitely more. Here’s a clue:
What we are doing, if and when we succeed, will be a beginning, not a completion. It is the foundation of a new consciousness on earth – a consciousness with infinite possibilities of manifestation. The eternal progression is in the manifestation and beyond it there is no progression.
If the redemption of the soul from the physical vesture be the object, then there is no need of supramentalisation. Spiritual Mukti and Nirvana are sufficient. If the object is to rise to supraphysical planes, then also there is no need of supramentalisation. One can enter into some heaven above by devotion to the Lord of that heaven. But that is no progression. The other worlds are typal worlds, each fixed in its own kind and type and law. Evolution takes place on the earth and therefore the earth is the proper field for progression. The beings of the other worlds do not progress from one world to another. They remain fixed to their own type.
The purely monistic Vedantist says, all is Brahman, life is a dream, an unreality, only Brahman exists. One has Nirvana or Mukti, then one lives only till the body falls – after that there is no such thing as life.
They do not believe in transformation, because mind, life and body are an ignorance, an illusion – the only reality is the featureless relationless Self or Brahman. Life is a thing of relations; in the pure Self, all life and relations disappear. What would be the use or the possibility of transforming an illusion that can never be anything else (however transformed) than an illusion? There is no such thing for them as a “Nirvanic life”.
It is only some yogas that aim at a transformation of any kind except that of ignorance into knowledge. The idea varies,– sometimes a divine knowledge or power or else a divine purity or an ethical perfection or a divine love.
What has to be overcome is the opposition of the Ignorance that does not want the transformation of the nature. If that can be overcome, then old spiritual ideas will not form an obstacle.
It is not intended to supramentalise humanity at large, but to establish the principle of the supramental consciousness in the earth-evolution. If that is done, all that is needed will be evolved by the supramental Power itself. It is not therefore important that the mission should be widespread. What is important is that the thing should be done at all in however small a number; that is the only difficulty.
If the transformation of the body is complete, that means no subjection to death – it does not mean that one will be bound to keep the same body for all time. One creates a new body for oneself when one wants to change, but how it will be done cannot be said now. The present method is by physical birth – some occultists suppose that a time will come when that will not be necessary – but the question must be left for the supramental evolution to decide.
The questions about the supermind cannot be answered profitably now. Supermind cannot be described in terms that the mind will understand, because the terms will be mental and mind will understand them in a mental way and mental sense and miss their true import. It would therefore be a waste of time and energy which should be devoted to the preliminary work – psychicisation and spiritualisation of the being and nature without which no supramentalisation is possible. Let the whole dynamic nature led by the psychic make itself full of the dynamic spiritual light, peace, purity, knowledge, force; let it afterwards get experience of the intermediate spiritual planes and know, feel and act in their sense; then it will be possible to speak last of the supramental transformation.
and this
December 27, 1935
See fuller | earlier text
There have been times when the seeking for spiritual attainment was, at least in certain civilisations, more intense and widespread than now or rather than it has been in the world in general during the past few centuries. For now the curve seems to be the beginning of a new turn of seeking which takes its start from what was achieved in the past and projects itself towards a greater future. But always, even in the age of the Vedas or in Egypt, the spiritual achievement or the occult knowledge was confined to a few, it was not spread in the whole mass of humanity. The mass of humanity evolves slowly, containing in itself all stages of the evolution from the material and the vital man to the mental man. A small minority has pushed beyond the barriers, opening the doors to occult and spiritual knowledge and preparing the ascent of the evolution beyond mental man into spiritual and supramental being. Sometimes this minority has exercised an enormous influence as in Vedic India, Egypt or, according to tradition, in Atlantis, and determined the civilisation of the race, giving it a strong stamp of the spiritual or the occult; sometimes they have stood apart in their secret schools or orders, not directly influencing a civilisation which was sunk in material ignorance or in chaos and darkness or in the hard external enlightenment which rejects spiritual knowledge.
The cycles of evolution tend always upward, but they are cycles and do not ascend in a straight line. The process therefore gives the impression of a series of ascents and descents, but what is essential in the gains of the evolution is kept or, even if eclipsed for a time, re-emerges in new forms suitable to the new ages. The creation has descended all the degrees of being from the Supermind to Matter and in each degree it has created a world, reign, plane or order proper to that degree. In the creating of the material world there was a plunge of this descending Consciousness into an apparent Inconscience and an emergence of it out of that Inconscience, degree by degree, until it recovers its highest spiritual and supramental summits and manifests their powers here in Matter. But even in the Inconscience there is a secret Consciousness which works, one may say, by an involved and hidden Intuition proper to itself. In each stage of Matter, in each stage of Life, this Intuition assumes a working proper to that stage and acts from behind the veil, supporting and enforcing the immediate necessities of the creative Force. There is an Intuition in Matter which holds the action of the material world from the electron to the sun and planetsand their contents. There is an Intuition in Life which similarly supports and guides the play and development of Life in Matter till it is ready for the mental evolution of which man is the vehicle. In man also the creation follows the same upward process,– the Intuition within develops according to the stage he has reached in his progress. Even the precise intellect of the scientist, who is inclined to deny the separate existence or the superiority of Intuition, yet cannot really move forward unless there is behind him a mental Intuition, which enables him to take a forward step or to divine what has to be done. Intuition therefore is present at the beginning of things and in their middle as well as at their consummation.
But Intuition takes its proper form only when one goes beyond the mental into the spiritual domain, for there only it comes fully forward from behind the veil and reveals its true and complete nature. Along with the mental evolution of man there has been going forward the early process of another evolution which prepares the spiritual and supramental being. This has had two lines, one the discovery of the occult forces secret in Nature and of the hidden planes and worlds concealed from us by the world of Matter and the other the discovery of man’s soul and spiritual self. If the tradition of Atlantis is correct, it is that of a progress which went to the extreme of occult knowledge, but could go no farther. In the India of Vedic times we have the record left of the other line of achievement, that of spiritual self-discovery; occult knowledge was there but kept subordinate. We may say that here in India the reign of Intuition came first, intellectual Mind developing afterwards in the later philosophy and science. But in fact the mass of men at the time, it is quite evident, lived entirely on the material plane, worshipped the Godheads of material Nature, sought from them entirely material objects. The effort of the Vedic mystics revealed to them the things behind through a power of inner sight and hearing and experience which was confined to a limited number of seers and sages and kept carefully secret from the mass of humanity – secrecy was always insisted on by the mystic. We may very well attribute this flowering of Intuition on the spiritual plane to a rapid re-emergence of essential gains brought down from a previous cycle. If we analyse the spiritual history of India we shall find that after reaching this height there was a descent which attempted to take up each lower degree of the already evolved consciousness and link it to the spiritual at the summit. The Vedic age was followed by a great outburst of intellect and philosophy which yet took spiritual truth as its basis and tried to reach it anew, not through a direct Intuition or occult process as did the Vedic seers, but by the power of the mind’s reflective, speculative, logical thought; at the same time processes of yoga were developed which used the thinking mind as a means of arriving at spiritual realisation, spiritualising this mind itself at the same time. Then followed an era of the development of philosophies and yoga processes which more and more used the emotional and aesthetic being as the means of spiritual realisation and spiritualised the emotional level in man through the heart and feeling. This was accompanied by Tantric and other processes which took up the mental will, the life-will, the will of sensations and made them at once the instruments and the field of spiritualisation. In the Hathayoga and the various attempts at divinisation of the body there is also a line of endeavour which attempted to arrive at the same achievement with regard to living Matter; but this still awaits the discovery of the true characteristic method and power of Spirit in the body. We may say therefore that the universal Consciousness after its descent into Matter has conducted the evolution there along two lines, one of ascent to the discovery of the Self and Spirit, the other of descent through the already evolved levels of mind, life and body so as to bring down the spiritual consciousness into these also and to fulfil thereby some secret intention in the creation of the material universe. Our yoga is in its principle a taking up and summarising and completing of this process, an endeavour to rise to the highest possible supramental level and bring down its consciousness and power into mind, life and body.
The condition of present-day civilisation, materialistic with an externalised intellect and life-endeavour, which you find so painful, is an episode, but one which was perhaps inevitable. For if the spiritualisation of the mind, life and body is the thing to be achieved, the conscious presence of the Spirit even in the physical consciousness and material body, an age which puts Matter and the physical life in the forefront and devotes itself to the effort of the intellect to discover the truth of material existence, had perhaps to come. On one side, by materialising everything up to the intellect itself it has created the extreme difficulty of which you speak for the spiritual seeker, but, on the other hand, it has given the life in Matter an importance which the spirituality of the past was inclined to deny to it. In a way it has made the spiritualisation of it a necessity for spiritual seeking and so aided the descent movement of the evolving spiritual consciousness in the earth-nature. More than that we cannot claim for it; its conscious effect has been rather to stifle and almost extinguish the spiritual element in humanity; it is only by the divine use of the pressure of contraries and an intervention from above that there will be the spiritualoutcome.
and finally:
In that high realm where no untruth can come,
Where all are different and all is one,
In the Impersonal’s ocean without shore
The Person in the World-Spirit anchored rode;
It thrilled with the mighty marchings of World-Force,
Its acts were the comrades of God’s infinite peace.
An adjunct glory and a symbol self,
The body was delivered to the soul,–
An immortal point of power, a block of poise
In a cosmicity’s wide formless surge,
A conscious edge of the Transcendent’s might
Carving perfection from a bright world-stuff,
It figured in it a universe’s sense.
There consciousness was a close and single weft;
The far and near were one in spirit-space,
The moments there were pregnant with all time.
The superconscient’s screen was ripped by thought,
Idea rotated symphonies of sight,
Sight was a flame-throw from identity;
Life was a marvellous journey of the spirit,
Feeling a wave from the universal Bliss.
In the kingdom of the Spirit’s power and light,
As if one who arrived out of infinity’s womb
He came new-born, infant and limitless
And grew in the wisdom of the timeless Child;
He was a vast that soon became a Sun.
A great luminous silence whispered to his heart;
His knowledge an inview caught unfathomable,
An outview by no brief horizons cut:
He thought and felt in all, his gaze had power.
He communed with the Incommunicable;
Beings of a wider consciousness were his friends,
Forms of a larger subtler make drew near;
The Gods conversed with him behind Life’s veil.
Neighbour his being grew to Nature’s crests.
The primal Energy took him in its arms;
His brain was wrapped in overwhelming light,
An all-embracing knowledge seized his heart:
Thoughts rose in him no earthly mind can hold,
Mights played that never coursed through mortal nerves:
He scanned the secrets of the Overmind,
He bore the rapture of the Oversoul.
A borderer of the empire of the Sun,
Attuned to the supernal harmonies,
He linked creation to the Eternal’s sphere.
His finite parts approached their absolutes,
His actions framed the movements of the Gods,
His will took up the reins of cosmic Force.
Regarding: “none of them are comprehensive, because they fail to see that development occurs at multiple variables, and one can be advanced in one variable but not very advanced in another.”
I studied Ken Wilber’s theories and I would say you are wrong; it seems you have missed an important part of his teaching: that there are levels and lines of development. For me, this was a such a clarifying description of the problem with individuals. I at last understood why a spiritual teacher could be highly developed spiritually and yet lack moral clarity and commit acts that harmed students.