Consciousness in Mutation

If you have been with The Chrysalis for any length of time, you’ll know how much emphasis I place on the “fourfold” and the mandala as a more appropriate representation of Gebser’s “aperspectival” or “integral consciousness”, and Blake’s own “fourfold vision”. So, when we speak of the present “perspectival” consciousness structure as now having become “dysfunctional” (or “deficient” in Gebser’s terms) we can easily understand this by comparing two symbolic representations of different “consciousness structures”.

Read More…

Consciousness, Time, and Dukkha

“The Moving Finger writes; and, having writ,
Moves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all thy Tears wash out a Word of it.”

Omar Khayyam

We should try to understand how the present dysfunction of the Late Modern consciousness structure (the perspectival or mental-rational) is, as Gebser understood it, related to the “irruption of time” into that structure which is ill-adapted to the positive handling of time, and consequently why this irruption threatens the structure with dissolution in a “maelstrom of blind anxiety”, as he put it, which is everywhere present today. This is the import, too, of those famous few lines of verse from Omar Khayyam.

Read More…

The Deficient and the Effective

“Everything possible to be believed is an image of truth” — William Blake

In The Ever-Present Origin Jean Gebser diagnoses the health or sickness of structures or modes of consciousness in terms of “effective” or “deficient” modes of functioning, which corresponds somewhat to what the Buddha-dharma describes as “skillful” or “unskillful” practices. We could also interpret this as the distinction between “symbolic” mode (effective) and “diabolic” mode (deficient).

Let’s examine these terms “effective” and “deficient”, as Gebser deploys them, in relation to Blake’s insight that “everything possible to be believed is an image of truth”.

Read More…