All Discussions Tagged 'organismic' - Integral Post-Metaphysical Spirituality2024-03-29T10:40:22Zhttp://integralpostmetaphysics.ning.com/forum/topic/listForTag?tag=organismic&feed=yes&xn_auth=noSomatic Development ~ Theresa Silowtag:integralpostmetaphysics.ning.com,2015-08-10:5301756:Topic:617742015-08-10T05:37:19.869ZNeelesh Marikhttp://integralpostmetaphysics.ning.com/profile/NeeleshMarik
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<p>Silow first conducts a neat UL-UR correlation of Gebser's structures with the functioning of the nervous system as understood through <b>Polyvagal Theory</b> (PVT), as also a phylogeny-ontogeny correlation:</p>
<p>1. The Archaic structure of 'deep sleep' mode with the <b>Dorsal Vagal Complex</b> effectuating a 'shutdown'</p>
<p>2. The Magic structure of 'minimal distancing from nature to control it' with the arousal of the <b>Sympathetic</b> 'fight and flight' nervous…</p>
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<p>Silow first conducts a neat UL-UR correlation of Gebser's structures with the functioning of the nervous system as understood through <b>Polyvagal Theory</b> (PVT), as also a phylogeny-ontogeny correlation:</p>
<p>1. The Archaic structure of 'deep sleep' mode with the <b>Dorsal Vagal Complex</b> effectuating a 'shutdown'</p>
<p>2. The Magic structure of 'minimal distancing from nature to control it' with the arousal of the <b>Sympathetic</b> 'fight and flight' nervous system</p>
<p>3. The Mythic structure of the 'imaginal soul' with the <b>Ventral Vagal Complex</b> that sets the 'social engagement system' into play. She adds 'For the social engagement system to come into action and regulate the organism, the experience of safety is essential. If safety is not sufficiently present, then the fight-flight mechanism comes into action, or if a lack of safety is extremely pronounced or enduring, then the immobility response comes into action.' (p 17)</p>
<p>4. The Mental- Rational structure with Neo-Cortex driven functioning, where voluntary operations begin to supersede the autonomous system. This 4th correlation is proposed by Silow herself extrapolating from PVT.</p>
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<p>Silow then weaves in the principles of Living Systems Theory - <b>Fractals</b> (self-similar replication), <b>Patterns of Organization</b> (autopoiesis), <b>Dissipative Structures</b> and the <b>Embodiment Process </b>into describing the Evolutionary/ Developmental Spiral - a 'continuing spiral moving from embeddedness to differentiation and integration, the sequence of which gets repeated again and again through the developmental process'. Wilber deals with this in great detail in his work.</p>
<p>Relevant points which relate to the <a href="http://integralpostmetaphysics.ning.com/forum/topics/searching-for-centaur-chris-dierkes?">Centaur paper</a> theme i.e. the organismic grounding of stages of consciousness, and the IPS discourse currently are:</p>
<p>a) 'With the increased ability to name things, direct experience of the numinous is diminished' (p 9) because 'reason was put above revelation' (p 11), making rational consciousness 'the least participatory type of consciousness'. (p 12), and 'The rational structure has gone awry, largely due to the introduction and solidification of perspectivity' (p 27) pointing to the subtly suppressive ascendency of the vision-logic over the vision-image.</p>
<p>b) From the Gebserian integral perspective, 'there is no such thing as lower and higher' which Silow posits is a construct 'deeply wedded to a mental/ rational consciousness in its tendency for directionality, which always creates a hierarchical relationship'</p>
<p>c) 'Integration of all structures of consciousness is not to be confused with an “expansion of consciousness,” which would indicate a quantification of consciousness. To the contrary, Gebser (1985) describes it as “intensification of consciousness” that is outside any quantitative or qualitative evaluation', such intensification requiring 'a complete letting go of a dualistic notion of body and soul towards an awareness of both as unified phenomena' wherein 'time is experienced as “intensity” that is not divisive' (p 28). As a result 'such freedom is not simply freedom <i>from</i> previous time forms, but rather freedom <i>for</i> all time forms, so that all earlier forms of time are co-existent' (p 29)</p>