Education For Transformation: Integrated Intelligence in the … · 2019. 9. 27. · ARTICLE.31...

A R T I C L E

.31Education For Transformation:Integrated Intelligence in theKnowledge Society and Beyond

Marcus AnthonyUniversity of the Sunshine CoastAustralia

Journal of Futures Studies, February 2005, 9(3): 31 - 46

Abstract

The purpose of this paper is to introduce several possibilities and potentials regarding the implementationof integrated intelligence into the modern pubic education system and the knowledge economy which it serves.There are thus two seminal questions. Firstly, what general uses might integrated intelligence have in the mod-ern secular public education system? Secondly, what place might integrated intelligence have in the long-termdevelopment of education and society?

IntroductionIntegrated intelligence is the state of awareness

which infuses individualised and localised intelligencewith an intelligence that comprises transpersonal andnonlocalised potentials. The purpose of this paper is toexamine some potential roles of integrated intelligencein the short and long-term future of education and soci-ety. Given the relative newness of the discourse, the dis-cussion that follows will at times be generalised, specu-lative and imaginative. More specific tools and applica-tions of integrated intelligence will not be examinedhere.

In the first part of this paper, integrated intelli-gence is explicated in more detail, and this is followedby an outline of the method used in this paper –Inayatullah's Causal Layered Analysis, situating the

debate within poststructuralist discourse. Thereafter,two definitive problematics of education in the knowl-edge society are identified. Several possible benefits andimplications of the introduction of integrated intelli-gence within these problematics are explored, lookingat the short to medium-term. Finally, the focus movesbeyond the knowledge economy to the potential use ofintegrated intelligence in the long term, to help inducepersonal and social transformation.

What Is Integrated Intelligence andWhere is It Found?

Although integrated intelligence is virtually absentfrom contemporary secular education and mainstreamintelligence and consciousness discourse within the

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dominant mechanistic paradigm, it is nonethe-less a widely posited conception and experi-ence across a plethora of disciplines, discourses,civilisations and worldviews. Some of the mostnotable include spiritual healing and new agetexts (Dobie 2002; Myss 2001; Newton 2000;Woolger 1994; Weiss 1985); UFO phenomena(Mack 1999); Taoism (Jiyu 1998); tales of thesupernatural (Ritchie 1992); neo-humanism(Bussey 2000; Inayatullah 2002a); Jungian andtranspersonal psychology (Groff 1985, 1995;Jung 1973, 1989; Ross 1993; Wilber 2000a,2000b, 2000c, 2001); parapsychology (Schlitz2001; Sheldrake & Smart 2003; Targ & Katra1999, 2001; Tart 1993, 2001, 2002); deep ecolo-gy (Eisler 2004; Sahtouris 1999); quantumphysics and systems theory (Capra 2000; Fox &Sheldrake 1996; Peat 1988; Sheldrake et al.2001; Folger 2002); consciousness theory(Penrose 1990); cardio-psychology (Walker1988; Pearsall 1998); the worldview of variousancient cultures such as the Greeks, Romansand Egyptians (Dossey 2002; Groff 1985);shamanism, animism and indigenous culture(Clarke 1989; Murinbata & Whitehead 2002;Wildman 1997); and in popular songs, sciencefiction, general literature, movies and fairy talesand fantasy of numerous kinds, and in generalliterature.

Depictions of integrated intelligence varysomewhat within these texts, and nowhere is itexplicitly referred to by the term "integratedintelligence". Indeed innumerable terms areemployed. For example, Lao Tzu's "Tao" grantsone a kind of transcendent perception where:"Without stirring out of the house, one canknow everything in the world". (Zhengkun1995: 201) Sheldrake and Smart (2003) refer to"telepathy" within a more rigorous parapsycho-logical methodology, manifesting as the abilityto know who is calling before one picks up thephone. (Sheldrake and Smart 2003) Wildman(1997) refers to "The Dreaming" of theAustralian Aborigines, which includes assumedtelepathic potentials between individuals andperception of the spirit of places. (Wildman1997) Futurist Slaughter (1999) touches uponconcepts such as "subtle awareness", "causalinsight", "ultimate identity with the source",

"psychic intuition", "superconsciousness" and"transcendent knowledge". (Slaughter 1999:332-33) Meanwhile, physicist Peat (1988) refersto synchronicity as "the bridge between mindand matter".

Dossey (Dossey 2000A), whilst himself pre-ferring the term "distant non-local awareness"points out that the lack of an agreed upon ter-minology represents a tremendous obstacle inthe field of alternative healing methods. (Dossey2000a) This is a field heavily imbued with refer-ences to integrated intelligence. His point isalso relevant to research and writing whichdeals with notions of an integrated intelligence.Thus the discourse on integrated intelligence isby no means a clearly-defined one, scatteredacross history, continents, intellectual discours-es, and worldviews. There are numerous dis-crepancies regarding method, language andreligious/spiritual interpretations. Yet this dis-parate discourse points to an intelligence that isconsistent with the original definition givenabove. It is an area that deserves close scrutiny,as evidenced by its increased presence in con-temporary discourses.

Integrated intelligence differs from mostcontemporary mechanistic depictions of intelli-gence and consciousness in that it is non-localised (moving beyond purely brain-basedmodels of consciousness), transcends linearconceptions of time (Dossey 2001; Targ & Katra2001;), and acknowledges sources of inspirationand knowledge that are transpersonal. Itimplies that the brain is a permeable organimbedded within a sea of consciousness. Astranspersonal researcher Stan Grof (1995)states:

It has become increasingly clear that conscious-ness is not a product of the physiological processesin the brain, but a primary attribute of existence.The universe is imbued with creative intelligenceand consciousness is inextricably woven into itsfabric. (Grof 1995)Integrated intelligence, as defined here, is

comprised of two distinct domains. The first ishigher order perceptions of the wholeness andintegrated nature of the cosmos. This is thedirect perception of the interface of cosmos andconsciousness. The second is "paranormal" per-

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ceptual phenomena such as ESP, clairvoyance,and transcendent visionary experience. Boththese domains suggest an intelligence that tran-scends the individual and is integrated with thecosmos or greater environment.

Poststructuralism, Intelligenceand the Knowledge Economy

If integrated intelligence is to be more for-mally reinstated into our discourse on thenature of intelligence, and indeed our futures,our methodology requires a correspondingshift. As we will see below, integrated intelli-gence is largely neglected within the westernscientific paradigm, as its elusive and "paranor-mal" nature renders its scope outside thebounds of the measurement fixation of thatworldview. It also does not gel with the overrid-ing assumption of a mechanistic universe wherehuman consciousness is assumed to epiphe-nomena - an accidental bi-product of the mate-rial universe. (Grof 1985)

One Step back: Western Education andthe Mechanistic Paradigm

Modern western education and its "mindof the ratio" (Wildman and Inayatullah 1996:729) is a continuation of a broader civilisationalparadigm – the materialistic and mechanisticworldview.

In the mechanistic/rationalist paradigm,"knowledge" is restricted to the empirical andthe sensory; the masculine, the "hard" and themeasurable. (Grof 1985; Hawkins 1995; Ross1993; Sheldrake et. al 2001; Wilber 2000a) Itperpetuates "the matter myth" (Davies &Gribbin 1992), that "the universe is nothing buta collection of material particles in interaction, agiant purposeless machine, of which the humanbody and brain are unimportant and insignifi-cant parts." (Davies and Gribbin 1992: 2) Thisparadigmatic assumption can be traced back tothe ancient Greeks and the influence ofNewton's law of mechanics on western think-ing. (ibid.) Yet such an assumption has beendemolished by modern quantum and particlephysics, and systems and chaos theory, includ-

ing the chemistry of self-organising systems andthe interface of biology and physics. (ibid.) Thisrepresents an important challenge to essentiallymechanistic and brain-based/reductionist inter-pretations of mind and consciousness. Therecent proliferation of references to an integrat-ed intelligence are, in part, emerging from thisevolving scientific discourse, and the emer-gence of a post-mechanistic paradigm.

Paradigms set limits not only upon con-cepts, but also on methods and tools. (Grof1985) Thus Grof, deconstructing the tenants ofcontemporary science, argues that research iscumulative, with scientists only selecting thoseproblems that can be readily examined with theprevailing acceptable tools, both conceptualand instrumental. (Grof 1985: 6) The west predi-cates its understandings on analysis and reduc-tionist methods in general, where "facts and fig-ures predominate". (Wildman & Inayatullah1996: 729)

Parapsychology and the Western EpistemeWestern science's attempts to deal with

subtle and "paranormal" phenomena contrastsgreatly with those worldviews that acknowl-edge integrated intelligence, and this throwslight upon our civilisational ways of knowingand their limits.

Parapsychology, which predicates itsunderstandings on an attempt at empirical vali-dation of many of the abilities we are referringto here - such as clairvoyance, telepathy, pre-cognition and others - demonstrates how con-troversial and difficult these domains of aware-ness are to conclusively "prove". Despite a histo-ry dating back to the 1920's, researchers inmodern scientific parapsychology have failed toconclusively demonstrate the existence of psi.Skeptics are numerous, and regularly pourscorn upon any claims for the existence of the"paranormal". (Efremov 2002; de Grasse Tyson2001; Park 2000) These skeptics predicate theirdismissal upon the evidence (or lack thereof)gleaned from parapsychology.

Many proponents of psi concede that thescientific evidence is weak and/or highly prob-lematical, and point to the elusiveness of psiphenomena. Kennedy (2003) follows a long line


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of psychic researchers who decry the "capri-cious, actively evasive and unsustainable" natureof psi. (Kennedy 2003) Others include James(1960), Braud (1985), Eisenbud (1992);Batcheldor (1994); Beloff (1994), and Hansen.(2001)

Yet the term "paranormal" (beyond normal)is itself reflective of the western mechanisticparadigm, effectively relegating all psi-relatedphenomena (including integrated intelligence)to the status of an insignificant "other" withinany given discourses, including those on intelli-gence and consciousness. The implication - andthe effect - is that they are not to be taken seri-ously.

Parapsychology is deeply imbedded withinthe empirical traditions of the scientific traditionand thus the mechanistic paradigm. Varvoglis(2003) points to the limitations of parapsycholo-gy as currently practiced, arguing that it focusestoo much upon the detached, rationalist andempirical tools of science, thus limiting the valu-able insights and knowledge that may begleaned from other ways of knowing, includingemotional, intuitive, metacognitive and creativeforms of knowledge. (Varvoglis 2003) Schlitz(2001) echoes this point, urging parapsycholo-gists to move beyond the "physicalist, material-ist model" and parapsychology's "nearly exclu-sive focus on statistical outcomes" (Schlitz 2001:338), and to embrace "the rich nature of qualita-tive experience". (ibid: 341)

In short, parapsychology attempts to gainlegitimacy via the very self-limiting methodsthat have initially excluded it from our discours-es. This may represent a self-stultifying prob-lematic for parapsychology. Yet post-criticalthought and futures move beyond this stickingpoint by allowing for other ways of knowing toenter the discourse. (Inayatullah 2002a)

Postcritical Thought and Causal LayeredAnalysis

Futures studies has taken much influencefrom the postmodernist tradition and postcriti-cal theory. Futures studies is, according toInayatullah: "Committed to multiple interpreta-

tions of reality", and this legitimates "the role ofthe unconscious, of mythology, of the spiritual...instead of views of reality for which only empiri-cal data exists." (Inayatullah 2002a: 3)

Inayatullah's Causal Layered Analysis (CLA)is the poststructuralist method that is utilisedwithin this paper. CLA is a means to conductinquiry into the nature of past, present andfuture. It problematises the present and thepast, allowing the possibility of alternativefutures to emerge. (Inayatullah 2002a)

The purpose of CLA is to elucidate thedeeper meanings imbedded within texts via theapplication of four specific components, and toallow the acknowledgement of other ways ofknowing.(ibid.) The first level of CLA is the"litany", which examines the rational/scientific,factual and quantitative aspects of texts. Thesecond level - the social/systemic - deconstructsthe economic, cultural, political and historicalcomponents. The third level of CLA explores thediscourse/worldview of texts, identifying thedeeper social, linguistic, and cultural structures.The final component of CLA is the mythical/metaphorical level. This reveals the hidden andexplicit mythologies, narratives, symbols andmetaphors contained in texts. This includes anyemotional, unconscious and archetypal dimen-sions. (Inayatullah 2002a)

Once the discourse is expanded into thesefour levels, the way is then cleared for a move-ment beyond the purely critical and rational,which in turn allows for the re-introduction ofthe actual experience and employment of otherways of knowing, (including integrated intelli-gence). Integrated intelligence tools provide ameans for actualizing what Slaughter (1999)calls "transformative" futures, where thetranspersonal and spiritual have been re-inte-grated into our discourses. (Slaughter 1999:359)

Thus if we are to diagrammatically depictthe situation of integrated intelligence in con-temporary discourse, the following summarisesthe argument posited here.


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Diagram 1. Situating Integrated Intelligencewithin postmodern thought

If we look at this somewhat simplisticallyas a liner progression rather than as a dynamicsystem of interacting levels, we see that theinsertion of spiritual and transpersonal modesof cognition occurs at the level of CLA. On alllevels below this, the predominant tools arerational-empirical.

Integrated intelligence is the link thatmakes real Bussey's (2000) claim that neo-humanism provides the metaphysical depth tomove beyond linear modes of rationality andsensory reality. While CLA and critical spirituali-ty, by definition, predominantly employ analyti-cal and critical cognitive modes, the employ-ment of integrated intelligence potentiallyexpands these discourses via a direct experien-tial link with a cosmic intelligence, groundingthe entire framework in practical transperson-al/mystical experience. This would re-instate themissing dimension of "all the messy stuff" whichhas been left out of modernist science (Schlitz2001: 341) and perpetuated by the aperspec-

tivism of postmodernism. (Bussey 2000; Wilber2000a)

Integrated Intelligence in theKnowledge Economy

That we have now shifted from the indus-trial model economy to the knowledge econo-my is widely accepted. Peters and Humes (2003)write that in the major OECD countries morethan fifty per cent of GDP is employed to pro-duce and distribute knowledge. The catalyst forthis in countries like Australia, the US, UK,Canada, Finland and Ireland has been the prolif-eration of the use of the internet and associatednew technologies. (Peters & Humes 2003)

The purpose here is to take two salientproblematics of the knowledge economy andits education system, and to identify ways inwhich integrated intelligence might beemployed to work towards the resolution ofthese problematics.

a) The Rejection of Intuitive andMystical KnowledgeContemporary education in the knowl-

edge economy has all but totally rejected themystical, the intuitive and the transpersonal –the cornerstones of integrated intelligence.

Education in the Industrial and InformationAges

Beare and Slaughter (1993) suggest thatmodern schools are largely modeled upon thefactory model that emerged from the industrial-isation of society. The economic system andworldview that developed in Europe in thewake of the industrial revolution implementeda focus upon science, technology and instru-mental reality. (Beare and Slaughter 1993; alsoin Milojevic 2003) Other ways of knowingbecame repressed within this industrial modelof education. (Slaughter 1999)

Milojevic (2004) argues that education inthe age of globalisation is a follow-on from theindustrial model. Both models are part of thesame positivist, instrumentalist, secular andtechnological worldview.(ibid.) She argues that


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computer technology can be seen as a manifes-tation of instrumental rationality and a techno-scientific relationship with knowledge. Thusalthough the image – the computer – may beperceived as new world, the worldview is thesame.

Moffett (1994a), a visionary educator whoworked within education for approximately halfa century, argues that while contemporary pub-lic education covers "the 3Rs" and vocationaleducation adequately, it has forgotten personaland spiritual development. He states that con-temporary corporate and political imperativeshave sabotaged education and decimated thespiritual aspects of the system. (Moffett 1994a)Following the thinking of the mystics andtranspersonalists, he argues that humanity isposited within a cosmic framework, and that itis "not politics and economics but culture andconsciousness (that) should provide the dualfocus for a new sort of education." (ibid: intro-duction, xiv) Moffett's vision is of a schoolingsystem and society infused with transpersonalconsciousness (and thus integrated intelli-gence).

The Valorisation of the Verbal, Linguistic andMathematical

de Bono (1986), Beare and Slaughter(1993), Gardner (1993), Gardner et al., (1996),Moffett (1994a), and Fromberg (2001), have allpointed out that traditional schooling heavilyfocuses upon verbal/linguistic and mathemati-cal/logical intelligences. The approach is linear,results are measured in linear ways, and theresults are used for competitive ends.(Fromberg 2001: 110) This approach developedfrom the Western European tradition whichemerged during the nineteenth century and isfundamentally a "maturationist, linear childdevelopment framework". (ibid.: 93) In this sys-tem teachers have lost the capacity for fluidityof teaching because they have been trained in"definitive, static models" of temporality.(Fromberg 2001: 107) The beliefs of educatorsreflect mechanistic conceptualisations of intelli-gence, with most of them believing that stu-dents learn as passive receptors of externallygenerated information/data, rather than seeing

learners as beings capable of actively generatingtheir own knowledge. (Hoy & Murphy 2001:152-153) Intuitive thinking, imagery, imagina-tion, analogy and other such ways of knowingare thus often marginalized. (Fromberg 2001:107)

The development of IQ tests has played asignificant role here. IQ tests were originallydeveloped to test a student's capacity to meetthe demands of the industrial model of educa-tion, and particularly to control the increasinglylarge numbers of students who were pouring infrom the countryside, by identifying at-risk stu-dents. (Gardner et al. 1996: 49-51) IQ tests pre-dominantly measure mathematical and linguis-tic acuity. (Gardner et al. 1996) Thus intelligencebecame defined in measurable mathematicaland linguistic terms. Gardner's (1993) theory ofmultiple intelligences heavily criticises tradition-al concepts of a domain general IQ for thesevery reasons. One of the excluded domains hasbeen intrapersonal intelligence. Significantlythis incorporates personal feelings and the intu-itive domain. (Gardner 1993) Gardner's argu-ment makes more apparent why integratedintelligence - which can be seen as a type ofintrapersonal intelligence – has been largely leftoff the educationalists' map.

The secular state has reinforced the indus-trial society's reduction of the spiritual and mys-tical aspects of education. (Laura & Leahy 1988)Contemporary school students, though poten-tially highly proficient at math and highly liter-ate (relative to children from previous eras), areable to utilise a strictly limited range of cogni-tive processes. (Walker 1998) The cognitiveprocesses of language and math center uponrational/linguistic intelligence and conscious,ordinary states of awareness. Conversely, spiri-tual intelligence, argues Burke (2001) (followingZohar's argument), "rests in that deep part ofthe self that is connected to wisdom frombeyond the ego, or conscious mind." (Burke2001: 7)

Possessive Individualism and the EgoWe can further note the rampant posses-

sive individualism of western cultures (Clark1989), and the competitive ethos of the neo-


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Darwinian mind (Loye 2004), both encouragingego-fixated states of awareness. Nisker (1998)argues that a new degree of individualityemerged in Europe during the scientific revolu-tion. People became more and more identifiedwith their own minds, which was seen as thesource and centre of a personal self. Theybecame enamored with their own powers ofintellect and invention, and attention movedaway from spiritual concerns. A culture of nar-cissism was born. (Nisker 1999: 11)

Since 1784 when Kant (1784) definedenlightenment as the "inclination and vocationto think freely" and "to use one's own under-standing without the guidance of another" (Kant1784), western society has increasingly valuedindependent thought over spiritual and tran-scendent wisdom, the latter of which requiressome degree of surrender to a consciousnessgreater than the conscious mind and ego. Theego-transcendent states of the mysticsinevitably become less valued, and thus possiblyless common, in such a system.

In short, both the industrial and knowl-edge societies' models of education perpetuatethe mechanistic paradigm's analytic and reduc-tionist mind and its rational, linear ways ofknowing, and the predominance of the individ-ual ego. In turn, the mystical and spiritual arediminished.

b) Virtual Worlds and the Stultificationof the Subtle, Inner and Transcendent

A point related to the denial of the intu-itive and the transcendent in the knowledgeeconomy and modern education, is the increas-ing obsession with computer hardware andsoftware, and internet technologies.

There are certainly potential benefits forspiritual education with new technologies andthe internet. Markley (1981), and Elgin (1993,2000) both see the mass media as a possiblypotent force in the transformation of thespecies towards a more integrated and spiritualwhole. Elgin (1993, 2000) sees the potential forreligious and spiritual traditions to make theirwisdom available to help transform the massmedia "into a more enlightened, healthy expres-sion of that collective mind". (Elgin 1993, 2000,

quoted in Phipps 2001) Yet while the internet increases both the

volume of, and access to data, in its currentform it does not facilitate the non-ordinarystates of consciousness that are associated withintegrated intelligence in the spiritual traditions.(Grof 1985) Technological optimists also tend tofail to clearly distinguish amongst data, informa-tion, knowledge and wisdom. (Dian 2003)While access to the internet will clearly improvethe volume of the former three, it is question-able whether it would do anything to improvethe latter, as wisdom is usually a function of lifeexperience. Indeed many mystical traditionsclearly distinguish between intellectual knowingand deep understanding. Silent, reflectivemodes of consciousness tend to be preferred(especially meditation), or tools which disruptthe conscious and learned mind's rationalunderstanding – such as with the use of Zenkoans. (Jacobson 1997; Watts 1989)

Use of computerised technology and theinternet require an externalised focus of atten-tion, thus potentially stultifying the develop-ment of inner worlds for learners. It may beassumed that an estrangement from the psycheand inner life may be exacerbated by the contin-uing dissociation process that is inherent infocusing attention upon computer screens allday. Wilber, (2000a) has made a related point,suggesting that the proliferation of internet usehas done little to foster connectedness and rela-tionship because it lacks an inner dimension.The latter is the doorway to the transcendent inmystical tradition.(Kafatos & Kafatou 1991)

Elgin (1993, 2000), identifying a relatedproblematic, points to the damaging effect thatthe misuse of television is having on society,contracting society into a narrow consumeristworldview. Television has not been used to cul-tivate the capacity to make critical choices orenhance equanimity, but instead fosters : "dis-traction and agitation". (Elgin 1993, 2000, quot-ed in Phipps 2001) Thus technology, includingthe internet and computers, can potentially beused to foster self and spiritual awareness, or todegrade it.

Pearce (quoted in Walker 1998) states thatthe children of today are already becoming


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impaired in their ability to distinguish "sub-tleties," which is a result of "the failure of appro-priate (emotional, nurturing) stimuli and themassive over-application of inappropriate orhigh level, artificial stimuli." (Walker 1998) Hestates that the children of the present age are"damaged past the point of educability in anyreal sense". (ibid.) He refers to the researchdone at Tunbingen University in Germanywhere a study carried out over twenty years,and with some four thousand people, foundthree significant outcomes.

Firstly the subjects of the study displayedan average of one percent per year reduction inthe capacity for sensory sensitivity and the abili-ty to acquire information from the immediateenvironment. Secondly, only "highly concentrat-ed bursts of over-stimulation", such as loudsounds or intense visuals were being registeredby the most recent subjects of the study. Thisrendered the children insensitive to subtleties.For example children at the beginning of thestudy were able to distinguish amongst 360shades of red, compared with just 130 in thelatter group. Thirdly, the study noted the lack ofadaptation of the brains of contemporary chil-dren in being unable to cross-index the sensorysystems, such that there was no synthesisoccurring in the brain. For example seeing wasreduced to "a radical series of brilliant impres-sions which do not cross index with touch,sound, smell and so forth." Thus there is animpaired capacity to contextualise sensory stim-uli. Pearce (quoted in Walker 1998) states thatthis accounts for why modern children are soeasily bored and distracted unless providedwith intense stimuli.

Pearce's argument indicates that the pro-longed use of computers, television and music,combined with an absence of proper nurturing,retards sensory acuity. It is reasonable toextrapolate that it may also retard intuitivecapacities. The facilitation of integrated intelli-gence and the recognition of subtle intuitivefeelings, according to the mystical traditions,requires a quiet and receptive state of mind.The study above suggests that such states arebecoming increasingly rare in the computer andentertainment age.

Potential Uses of Integrated In-telligence within these Problem-atics

How might both the introduction of a dis-course, and the practical employment and expe-rience of integrated intelligence influence thesetwo interrelated problematics? Here severalpossibilities are considered.

Renewed Meaning, Renewed HopeThe connectivity of integrated intelligence

may provide hope and renewed meaning, evenas it effectively re-maps our universe and world-views.

Slaughter (1989) states that we need toidentify sources of inspiration and hope in thecontemporary world. (Slaughter 1989: 242) Theneed for meaning through knowing where westand in relation to the cosmos cannot be easilydone away with, and this meaning has tradition-ally been provided by religion. (Clark 1989: 211)Within spiritual discourses that incorporateintegrated intelligence we see repeatedly theidea of a universal guiding consciousness, albeittaking somewhat different expressions: such asSarkar's Supreme Consciousness(Inayatullah2002b); the Buddhist's concept of the "universalmind" (Nisker 1998: 198); and spiritual educatorMoffett's "cosmic consciousness". (Moffett1994a: 11)

A universe imbued with integrated intelli-gence is a deeply meaningful one, with a defi-nite purpose. Employing the metaphors ofquantum physics to back up her argument,Zohar (2000) suggests that there is an implicitcovenant between the quantum vacuum (theground state of being) and all people. Thisgrounds all our meanings in a greater context.This is a sacred covenant because it is about theultimate meaning of our existence. (Zohar 2000)

Bussey (2000) points out that meaning andhope go hand in hand. Futures without mean-ing are futures without hope. Bussey arguesthat Inayatullah's CLA expands the legitimacy ofour academic boundaries. (Bussey 2000) It is atthis juncture that integrated intelligence entersthe discourse, and hope and meaning are re-


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kindled. For an integrated cosmos is one where"the whole sends messages to the parts".(Broomfield 1997: 215) This situates the evolu-tion of self within a cosmic context, an inherent-ly meaningful scenario.

Senge (1994) sees personal mastery andthe integration of the intuitive, transcendentand rational faculties as being intricately interre-lated. The latter leads to the enhancement ofthe perception of the connectedness of theworld, compassion, and commitment to thewhole. (Senge 1994: 167) He sees a movementaway from selfishness and towards a commit-ment to something greater than ourselves,including a great desire to be of service to theworld. This includes the experience of theawakening of "a spiritual power". (ibid.: 167-172)Senge also sees this shift as a seminal part ofthe learning organisation. The encouragementof personal mastery in the terms mentionedhere, will "continually reinforce the idea thatpersonal growth is truly valued in the organisa-tion." (ibid.: 172) This principle could applyequally to the knowledge economy in general.

Thus it is that the introduction of tools andmethods that might help to facilitate integratedintelligence (and its implicit connectedness withthe intelligence of the cosmos) would be a steptowards transcending the isolation of "posses-sive individualism". (Clark 1989) The methods ofinsight meditation, such as that employed bythe Buddhists, were specifically designed asways to explore and experience the connectionof self and the world around us. (Nisker 1998:13) Critical futures, neo-humanism and integrat-ed intelligence allow for the legitimating of thisprocess. As Bussey (2000) states, critical futuresis "banging on the door" of meaning via animpact on the heart and soul, not just the mind.The knowledge economy posits humans ascogs in the machine, as individuals striving tofulfill themselves through consuming materialgoods, and achieving personal goals. Integratedintelligence, like neo-humanism in general(Bussey 2000), inverts this metaphysic, positingthe individual as deeply connected with thewhole. It moves one from potential selfishnessand greed, and re-instates eros and agape, bothof which were largely evicted from the cosmos

after the scientific revolution. (Wilber 2000c:419-420)

Egocentric individualism can itself beviewed as a projection of the fragmented egostate. Within the transpersonal model of psy-chological and cosmic evolution, the fragment-ed ego state is seen as a stepping-stonetowards the transpersonal. (Wilber 2000c;Hawkins 1995) In this sense integrated intelli-gence is a tool that might help to facilitate theshift towards that evolutionary imperative. Itwill add a spiritual dimension to the secular andde-spiritualised education of the knowledgeeconomy. It will add the transpersonal to themathematical, the intuitive to the rational, theinfinite to the linear. It will open the waytowards an education for transformation of selfand society.

It is the processes that are required to facil-itate integrated intelligence which are likely toprovide greatest benefit in circumventing thetwo problematics above. Meditative, silent andreflective states requiring awareness of innerworlds and the subtle, are required to facilitateintegrated intelligence. These will inevitablytake young students away from machines andentertainment, and direct their awarenessinward. For the young of today, this has thepotential to redefine the meaning of life from afocus upon entertainment and personal gratifi-cation, to the perception of their lives as beingsituated within a universal and spiritual context.One of meditative discipline's primary benefits,argues Hayward (1984) is its potential to helpestablish a society where human relationshipsand political systems might be predicated upongenuineness, compassion, gentleness, and on"truly knowing who we are". (Hayward 1984: 18)

Meditative states of mind leave the sub-conscious undistracted. (Senge 1994: 164) Thecapacity for mindfulness and equanimity is anintimate aspect of meditative traditions; and inthe Buddhist tradition of Samatha (meaning qui-escence), the process of fixing one's mindsteadily upon an image is a seminal skill.Mindfulness is defined as "the faculty of sustain-ing the attention upon a familiar object withoutbeing distracted away from it." (Wallace 2002:178) Indeed even sufferers of obsessive-compul-


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sive disorders have been able to use meditationto gain insight, and thus to choose "new andmore adaptive responses to the intrusive andintensely bothersome thoughts and urgeswhich bombard their consciousness." In thisprocess they also "systematically alter their ownbrain chemistry". (Schwartz 2002: 296) Thus theextrapolation that the so-easily-distracted youthof today might find similar benefits to theobsessive-compulsive disorder sufferers, via theuse of meditative techniques, is not unreason-able.

In the Buddhist tradition, Samatha andVipassana (insight) go hand in hand. (Schwartz2002: 295) Thus while the focus of integratedintelligence in this paper has been upon its per-ceptual benefits, the benefits in terms of quies-cence and mindfulness should not be lost. For ifwe are to employ meditative methods to helpfacilitate integrated intelligence, the Buddhisttradition suggests that equanimity will surelyaccompany it.

Beyond Knowledge to Wisdomand Transformation

Research suggests that perception of psiphenomena is enhanced when we are open-minded, when we share a common purposeand mutual trust with each other, and when wehave mindful attention. (Targ & Katra 1999) Itmay also require some degree of transcendenceof the imperatives of the human ego. We findthis potential of ego-transcendence and theexpansion of consciousness within critical spiri-tuality in general. (Bussey 2000) Thus theemployment of integrated intelligence may notbe compatible with the aggressive, fast-paced,competitive culture of the modern global econ-omy and the neo-liberal vision. Its best andmost suitable applications will possibly occurwithin a global transformation of conscious-ness. Yet it may be supposed that its initialapplications within the global economy (in theways suggested above) will also help to facilitatethat shift in consciousness.

The Wisdom Society and the Role ofIntegrated Intelligence

It is in the transmission and developmentof wisdom that integrated intelligence canpotentially serve as a vital cognitive modality.Various critics have argued either that the wis-dom society is approaching, or that it is essen-tial for the futures of humanity. (Bjonnes 2000;Dian 2003; Markley 1981; Elgin 1993, 2000;Slaughter 1996) Dian (2003), following thethinking of Rolf Jensen, believes that the infor-mation society will be short-lived, and that itwill be replaced by the wisdom society, where"the human side of activity will be deemedmore important." (Dian 2003: 7)

Slaughter (1996) also argues for a "wiseculture which values wisdom above raw techni-cal power." (Slaughter 1996: 678) Slaughter seesthe need for humanity to let go of the industrialmodel of education, and its values, prioritiesand structures. Instead there is a need for an"opening to the processes of transformationavailable through the perennial wisdom ofhumankind." (ibid.) Notably, argues Slaughter,such a culture "is far-sighted and imbuedthroughout with transpersonal awareness."(ibid.) Both of these are vital components of anintegrated intelligence.

Wisdom and spiritual experiences areclosely correlated. Elgin (1993, 2000) points outthat enlightenment experiences are a kind ofawakening, with the individual "being bathed bya light with immense wisdom and compassion"(quoted in Phipps 2001). Elgin suggests that theterm "homo sapiens sapiens," (which he inter-prets as meaning "to be doubly wise") epitomis-es the true nature of humanity. (ibid.) He pointsout that such a definition of humanity shifts thecollective goal of the species, enabling us to:

...discover our place in this living universe. It utter-ly transforms the nature of the human journey.Then we can ask ourselves: Are we serving ourcapacity for double wisdom, for knowing that weknow–in other words, for awakening? And canculture co-evolve with that awakening of con-sciousness?


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ConclusionThe knowledge economy is embedded

within the western mechanistic worldview, asare the predominant theories of intelligenceand consciousness. Critical futures allows thedecryption of the mythologies, power struc-tures, and worldviews which undergird theknowledge society. In turn neo-humanismallows us to integrate the world of science andspirit, permitting opening of the discourse onthe nature of consciousness and intelligence. Inturn, the possible employment of integratedconsciousness in the modern world may allowthe development of a society which movesbeyond the narrow dimensions of the knowl-edge economy and its technocratic hegemony,and towards a world imbued with a transper-sonal wisdom.

As Wilber (2001) points out, a simplechange of map will not suffice; such anapproach will perpetuate fragmented con-sciousness, because a new intellectual frame-work does not go deep enough. What isrequired is an expansion of our ways of know-ing, and of what it means to be intelligent, andto be human; and that requires inner work,inner worlds, and the incorporation of the tran-scendent.

Integrated intelligence may assist us in notonly accessing expanded sources of knowledge,but in re-connecting us with each other and theuniversal intelligence that has spawned us. Inthat sense we may become a page within theuniversal story. Integrated intelligence is thuspotentially an intimate part in the healing of thevast macrocosmic wound created by theenlightenment split between heart and soul.

CorrespondenceMarcus AnthonyPhD candidateUniversity of the Sunshine CoastMaroochydore, QLD, AustraliaEmail: [email protected]

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