California Institute of Integral Studies
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Inside Wikipedia
No full textThe head of Wikipedia’s library, Jake Orlowitz, in conversation with Dr. Matt Segall about how Wikipedia keeps it’s vast and complicated platform running.https://digitalcommons.ciis.edu/publicprograms/1022/thumbnail.jp
Mushrooms and the Mycology of Consciousness
No full textMycologist Paul Stamets examines how mushrooms can help the health of people and the planet.https://digitalcommons.ciis.edu/publicprograms/1011/thumbnail.jp
Dreaming in Two Worlds and Two Languages: Bilingual Dreams and Acculturation Challenges
Get PDFThis study investigated the significance of first and second languages in the bilingual dreams of immigrant participants. A purposive sample of nine women and six men aged 20 to 71 whose first languages were Spanish, Thai, Italian, Tagalog, and French, and later acquired English, participated in semi-structured, open-ended interviews recalling a dream featuring both languages. Transcripts were thematically analyzed individually and across cases. The most important theme was the ambicultural self in the dream, referring to a culturally flexible dream figure able to speak the dreamer’s first and second languages to bridge between the protagonist’s two cultures to accomplish the dream task of somehow resolving cultural conflicts. The ambicultural self and dream tasks reflected challenges identified in Berry’s acculturation model. Therapists can use bilingual dreams to help clients explore cultural identity conflicts and become more cross-culturally competent
From Philosophy to Phenomenology: The Argument for a “Soft” Perennialism
Get PDFThis paper argues for a soft perennialism, distinct from the hard perennialism which suggests that spiritual and religious traditions are expressions of the same underlying spiritual realities. There are two reasons why it is necessary to think in terms of a soft perennial model: firstly, because of a number of important common themes or trends across spiritual traditions; and secondly (and most importantly) because when the process of expansion of being or awakening occurs outside the context of spiritual traditions, broadly the same themes and tendencies appear, suggesting that there is a common landscape of experience which precedes interpretation and conceptualization by spiritual traditions. This applies to the perception of an all-pervading spiritual energy or force which may—in some traditions—become conceptualized as an allegedly ultimate reality but is not necessarily seen in those terms. It is suggested that transpersonal psychology would benefit from loosening its association with spiritual traditions and focusing more on studying expansive states of being in a non-traditional, secular context
(Book Review) The Wiley-Blackwell Handbook of Transpersonal Psychology, by Harris L. Friedman and Glenn Hartelius (Eds.)
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Reembodying, Human Consciousness in the Earth
Get PDFFor the last 20,000 years or so the dominant mode of human consciousness has been one that divides reality into subjects and objects, and focuses on human desires and needs. This anthropocentric mode of consciousness has invented religions, built civilizations, amassed knowledge, and developed technology and science. It has also disembodied us from the Earth and led to the Anthropocene Era. Still with us is another mode of human consciousness that arguably once existed in a balance with the anthropocentric mode during our long hunter-gatherer, Paleolithic sojourn. This holistic, integrative mode of consciousness experiences the Earth as a mother, and responds to its creatures, plants, rocks, waters, and other anthropocentrically labeled “inanimate” forms, as close relations. This Earth-centered mode of consciousness still functions in indigenous cultures, and it has been implicitly preserved by artists through their metaphorical thinking. The two modalities of consciousness are equally part of the evolved capacity of the human mind. Over time the anthropocentric mode of consciousness became a hegemonic force, and the Earth-embodied was pushed aside. Relying principally on our anthropocentric mode of mind to solve the climate crisis — to manage nature — risks introducing new technologies that will generate new problems. Reawakening our Earth-embodied mode of consciousness would allow us to once again listen deeply to the Earth. This mode could holistically guide our use of knowledge and technology as we seek to find a new balance between ourselves and the other forces and life forms that shape the planet. Reawakening the Earth-embodied consciousness may not be as difficult as it seems. One approach suggested here is “creative animism.” A person becomes a creative animist by noticing and experiencing the forms of nature (nature’s “objects” in anthropocentric terms) as intensely alive, as both similar to and different from us, and as intimately related to us
Growth and Happiness in the Human Personality
Get PDFThis paper explores stages and styles of meaning making in a population at Kegan’s (1982) developmental levels 3 through 5. It is a qualitative study of the relationship between adult personality development and how individuals speak about meaning and well-being in their lives. Nineteen participants ranging widely in age and socioeconomic class were selected informally through connections with the researchers, and snowball sampling. They were chosen from an original group of 50, based on informal interviews suggesting that they had achieved Kegan’s developmental levels of “Socialized Mind” (stage 3), or especially “Self-Authoring Mind” (stage 4) or “Self-Transforming Mind” (stage 5). The subject-object interview (Lahey et al., 1988) was chosen for the study because it is a powerful instrument for examining adult developmental complexity in the context of a flexible variety of topics, in our case especially how the participants describe experiences of meaning making around the topic of well-being. In this investigation it was found that people experience well-being differently as meaning-making structures shift from concrete to more flexible and expansive developmental organizations. Here well-being was examined in exploratory interviews, allowing participants to talk openly. The study was able to capture and organize ways experiences of well-being shift in conscious across these three developmental levels. The participants articulated conscious links between experiences of wellbeing and experiences of more complex developmental stages, and many of the participants at higher developmental stages described a connection between altruistic thoughts and behaviors, and the highest levels of well-being
COMMENTARIES ON DEEPAK CHOPRA AND MENAS KAFATOS’ BOOK, “YOU ARE THE UNIVERSE”; 2017, HARMONY BOOKS.
Get PDFIle\u27 Mo Ku O: Earth I Greet You: Black Gods of Nature Saving Black Lives
No full textAfrican Traditional Religions are experiencing a renaissance in the Diaspora. Millions of persons around the world of diverse ethnicities are being called to the healing power of the Oricha, who are deities of nature. From Brazil, Trinidad, Cuba, to New York, Houston and Oakland California many African American descendants of Slaves have been practicing the diverse lineages of the Oricha tradition for over 60 years on U.S. soil. Oricha devotees have practiced resistance to White Supremacy for hundreds of years and through this devotion have created pathways for healing, restoration, and resiliency. Phoenix will share the Earth principles of the Oricha she uses in her work as a leading Ecotherapist and initiated Priest of Aganyu the Oricha known as the spirit of the wilderness, to work with local social justice communities and communities of color here in Oakland through teaching, ceremony, and mentorship, including leading 2 years of water ceremonies around the Bay