Perennial Psychology

Kenneth Earl Wilber II (born January 31, 1949) is an American theorist and writer on transpersonal psychology and his own integral theory, a four-quadrant grid which purports to encompass all human knowledge and experience. Starting publishing in the 1970s, his works were popular among a section of readers in the 1980s, but have lost popularity since the 1990s, retaining some popularity at dedicated web forums.

Life and career

Wilber was born in 1949 in Oklahoma City. In 1967 he enrolled as a pre-med student at Duke University. He became interested in psychology and Eastern spirituality. He left Duke and enrolled at the University of Nebraska at Lincoln studying biochemistry, but after a few years dropped out of university and began studying his own curriculum and writing.

In 1973 Wilber completed his first book, ''The Spectrum of Consciousness'', in which he sought to integrate knowledge from disparate fields. After rejections by more than 20 publishers it was accepted in 1977 by Quest Books, and he spent a year giving lectures and workshops before going back to writing, publishing ''The Atman Project'', in which he put his idea of a spectrum of consciousness in a developmental order. He also helped to launch the journal ''ReVision'' in 1978.

In 1982, New Science Library published his anthology ''The Holographic Paradigm and Other Paradoxes'', a collection of essays and interviews, including one by David Bohm. The essays, including one of his own, looked at how holography and the holographic paradigm relate to the fields of consciousness, mysticism, and science.

In 1983, Wilber married Terry "Treya" Killam who was shortly thereafter diagnosed with breast cancer. From 1984 until 1987, Wilber gave up most of his writing to care for her. Killam died in January 1989; their joint experience was recorded in the 1991 book ''Grace and Grit''.

In 1987, Wilber moved to Boulder, Colorado, where he worked on his Kosmos trilogy and supervised the work and functioning of the Integral Institute.

Wilber wrote ''Sex, Ecology, Spirituality'' (1995), the first volume of his ''Kosmos Trilogy'', presenting his "theory of everything," a four-quadrant grid in which he summarized his reading in psychology and Eastern and Western philosophy up to that time. ''A Brief History of Everything'' (1996) was the popularised summary of ''Sex, Ecology, Spirituality'' in interview format. ''The Eye of Spirit'' (1997) was a compilation of articles he had written for the journal ''ReVision'' on the relationship between science and religion. Throughout 1997, he had kept journals of his personal experiences, which were published in 1999 as ''One Taste'', a term for unitary consciousness. Over the next two years his publisher, Shambhala Publications, released eight re-edited volumes of his ''Collected Works''. In 1999, he finished ''Integral Psychology'' and wrote '' A Theory of Everything'' (2000). In ''A Theory of Everything'' Wilber attempts to bridge business, politics, science and spirituality and show how they integrate with theories of developmental psychology, such as Spiral Dynamics. His novel, '' Boomeritis'' (2002), attempts to expose what he perceives as the egotism of the baby boom generation. Frank Visser's ''Ken Wilber: Thought as Passion'' (2003), a guide to Wilber's thought, was praised by Edward J. Sullivan and Daryl S. Paulson, with the latter calling it "an outstanding synthesis of Wilber's published works through the evolution of his thoughts over time. The book will be of value to any transpersonal humanist or integral philosophy student who does not want to read all of Wilber's works to understand his message."

In 2012, Wilber joined the advisory board of the International Simultaneous Policy Organization which seeks to end the usual deadlock in tackling global issues through an international simultaneous policy.

Wilber stated in 2011 that he has long suffered from chronic fatigue syndrome, possibly caused by RNase enzyme deficiency disease.

Integral theory

All Quadrants All Levels (AQAL, pronounced "ah-qwul") is the basic framework of integral theory. It models human knowledge and experience with a four-quadrant grid, along the axes of "interior-exterior" and "individual-collective". According to Wilber, it is a comprehensive approach to reality, a metatheory that attempts to explain how academic disciplines and every form of knowledge and experience fit together coherently.

AQAL is based on four fundamental concepts and a rest-category: four quadrants, several levels and lines of development, several states of consciousness, and "types", topics which do not fit into these four concepts. "Levels" are the stages of development, from pre-personal through personal to transpersonal. "Lines" of development are various domains which may progress unevenly through different stages. "States" are states of consciousness; according to Wilber persons may have a temporal experience of a higher developmental stage. "Types" is a rest-category, for phenomena which do not fit in the other four concepts. In order for an account of the Kosmos to be complete, Wilber believes that it must include each of these five categories. For Wilber, only such an account can be accurately called "integral". In the essay, "Excerpt C: The Ways We Are in This Together", Wilber describes AQAL as "one suggested architecture of the Kosmos".

The model's apex is formless awareness, "the simple feeling of being", which is equated with a range of "ultimates" from a variety of eastern traditions. This formless awareness transcends the phenomenal world, which is ultimately only an appearance of some transcendental reality. According to Wilber, the AQAL categories — quadrants, lines, levels, states, and types – describe the relative truth of the two truths doctrine of Buddhism. According to Wilber, none of them are true in an absolute sense. Only formless awareness, "the simple feeling of being", exists absolutely.

Other ideas

Mysticism and the great chain of being

One of Wilber's main interests is in mapping what he calls the "neo-perennial philosophy", an integration of some of the views of mysticism typified by Aldous Huxley's ''The Perennial Philosophy'' with an account of cosmic evolution akin to that of the Indian mystic Sri Aurobindo. He rejects most of the tenets of Perennialism and the associated anti-evolutionary view of history as a regression from past ages or yugas. Instead, he embraces a more traditionally Western notion of the great chain of being. As in the work of Jean Gebser, this great chain (or "nest") is ever-present while relatively unfolding throughout this material manifestation, although to Wilber "... the 'Great Nest' is actually just a vast morphogenetic field of potentials ..." In agreement with Mahayana Buddhism, and Advaita Vedanta, he believes that reality is ultimately a nondual union of emptiness and form, with form being innately subject to development over time.

Theory of truth

Wilber believes that the mystical traditions of the world provide access to, and knowledge of, a transcendental reality which is perennial, consistent throughout all times and cultures. This proposition underlies the whole of his conceptual edifice, and is an unquestioned assumption. According to David L. McMahan, the perennial position is "largely dismissed by scholars", but "has lost none of its popularity". Mainstream academia favor a constructivist approach, which is rejected by Wilber as a dangerous relativism. Wilber juxtaposes this generalization to plain materialism, presented as the main paradigm of regular science.

In his later works, Wilber argues that manifest reality is composed of four domains, and that each domain, or "quadrant", has its own truth-standard, or test for validity:
* "Interior individual/1st person": the subjective world, the individual subjective sphere;Table and quotations from: .
* "Interior collective/2nd person": the intersubjective space, the cultural background;
* "Exterior individual/3rd person": the objective state of affairs;
* "Exterior collective/3rd person": the functional fit, "how entities fit together in a system".

Pre/trans fallacy

Wilber believes that many claims about non-rational states make a mistake he calls the pre/trans fallacy. According to Wilber, the non-rational stages of consciousness (what Wilber calls "pre-rational" and "trans-rational" stages) can be easily confused with one another. In Wilber's view, one can reduce trans-rational spiritual realization to pre-rational regression, or one can elevate pre-rational states to the trans-rational domain. For example, Wilber claims that Freud and Jung commit this fallacy. Freud considered mystical realization to be a regression to infantile oceanic states. Wilber alleges that Freud thus commits a fallacy of reduction. Wilber thinks that Jung commits the converse form of the same mistake by considering pre-rational myths to reflect divine realizations. Likewise, pre-rational states may be misidentified as post-rational states.Wilber, Ken. ''Sex, Ecology, Spirituality''. Shambhala Publications, 2000, pp 211 f. Wilber characterizes himself as having fallen victim to the pre/trans fallacy in his early work.

Wilber on science

Wilber describes the state of the "hard" sciences as limited to "narrow science", which only allows evidence from the lowest realm of consciousness, the sensorimotor (the five senses and their extensions). Wilber sees science in the broad sense as characterized by involving three steps:

* specifying an experiment,
* performing the experiment and observing the results, and
* checking the results with others who have competently performed the same experiment.
He has presented these as "three strands of valid knowledge" in Part III of his book '' The Marriage of Sense and Soul''.

What Wilber calls "broad science" would include evidence from logic, mathematics, and from the symbolic, hermeneutical, and other realms of consciousness. Ultimately and ideally, broad science would include the testimony of meditators and spiritual practitioners. Wilber's own conception of science includes both narrow science and broad science, e.g., using electroencephalogram machines and other technologies to test the experiences of meditators and other spiritual practitioners, creating what Wilber calls "integral science".

According to Wilber's theory, narrow science trumps narrow religion, but broad science trumps narrow science. That is, the natural sciences provide a more inclusive, accurate account of reality than any of the particular exoteric