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Selected Images and Frameworks

http://blogs.agu.org/wildwildscience/files/2009/05/geo_time_graphic1.gif

http://upload.wikimedia.org/wikipedia/en/c/c8/Human_migration.png

http://www.magdalen.northants.sch.uk/cms/index.php?target=pages&page_id=history_yea r7

http://blogs.swa-jkt.com/swa/10539/2011/10/12/earth-diagrams/

http://www.pacificislandtravel.com/nature_gallery/atmosphere.html

http://www.123rf.com/photo_15908087_solar-system-planet-scheme-with-distances-andorbits.html

http://www.atlasoftheuniverse.com/galaxy.html

http://en.wikipedia.org/wiki/Universe

http://win-min.blogspot.com/2009/10/human-body-muscles-muscles-in-human.html

http://www.sciencekids.co.nz/pictures/humanbody/humanorgans.html

http://1.bp.blogspot.com/-LPMZruUzrjM/TIDrOn0tsI/AAAAAAAADGE/vJmoHthNP0c/s1600/KOHLSTAG.GIF

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http://25.media.tumblr.com/194dcee4a987626b5d97c52c6cd4384a/tumblr_mii1azhYWm 1qzsacpo1_1280.gif

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http://24.media.tumblr.com/tumblr_m37cf37pnt1qdhk4mo1_1280.gif

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http://jaschlepp.files.wordpress.com/2011/06/bill-plotkins-soulcentric-developmentalwheel.png

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http://en.wikipedia.org/wiki/Flow_(psychology)

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http://www.nwhm.org/blog/wp-content/uploads/2012/10/mbti-picture.jpg

http://stottilien.files.wordpress.com/2012/06/synchronicity.png

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http://sexualintimacyboulder.com/wp-content/uploads/2011/01/Enneamap.gif

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http://commons.wikimedia.org/wiki/File:Philosophy_Venn_Diagrams_Png_version.png Aristotles Three types of human connection - utility, activity/convenience, affinity Platos Cave

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http://webspace.ship.edu/cgboer/PlatosCave.gif

http://faculty.washington.edu/smcohen/320/cave.htm

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http://api.ning.com/files/wGBGHKYjxR*qpM*fJ3Gaufp0TGpDUYOSrdp*4J--8BWSkYAbrvulRvatSM3DVGxVqQ5lkP23Tuvr-OGDCZifhQ9x2zXQg*r/aqal_2.jpg

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http://www.emeraldinsight.com/content_images/fig/0230180305010.png

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http://davemsw.com/blog/archives/2008/03/the_limits_of_reductionism.php

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http://www.psychologicalscience.org/index.php/publications/observer/2008/october08/the-value-of-psychology-101-in-liberal-arts-education-a-psychocentric-theory-of-theuniversity.html

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http://174.122.106.34/~sasenzon/philosophyofchiropractic.com/wpcontent/uploads/2011/08/ILP_CORE.jpg http://1.bp.blogspot.com/-LPMZruUzrjM/TIDrOn0tsI/AAAAAAAADGE/vJmoHthNP0c/s1600/KOHLSTAG.GIF

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http://www.dreamstime.com/royalty-free-stock-photo-religious-symbols-epsimage15904195

http://changingminds.org/images/maslow.gif

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http://www.architectural-review.com/Pictures/web/r/r/g/Spirals_0_380.jpg

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http://www.americanlives.com/subcul.gif

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http://www.strategicbusinessinsights.com/vals/ustypes.shtml

http://pewinternet.org/Reports/2010/Generations-2010/Introduction.aspx?view=all

http://geographer-at-large.blogspot.com/2011/03/segmentation-of-america.html

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http://www.knowthecandidates.org/ktc/images/gpi1999.gif

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http://www.jeffcomedy.com/politicsblog/index.blog?topic_id=1103716

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http://www.theatlanticcities.com/jobs-and-economy/2012/10/high-inequality-us-metroareas-compared-countries/3079/

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http://bigpicture.typepad.com/comments/2008/05/4-national-gdps.html

http://bigthink.com/strange-maps/131-us-states-renamed-for-countries-with-similar-gdps

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http://www.openleft.com/diary/13658/the-human-development-indexa-better-measureof-where-we-stand

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http://www.riazhaq.com/2012/10/pakistanis-rank-high-on-happy-planet.html

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http://hdr.undp.org/en/reports/global/hdr2011/news/title,23451,en.html

The EVR1 Logo

This symbol is the result of a long discussion and research into symbol and myth, to find the one image that would express what EVR1 stands for: The colons flanking the center circle represent causality and flow. To the left of the left colon is the PAST. To the right of the right colon is the FUTURE. In the center is a circle - the PRESENT. It connects you to this past, to a purposeful future and deepens the present. This logo is intended to be a tactile experience, designed to be touched often, to connect you with this moment, to live deeply and mystically within it. Indeed, the present is the only thing we have. Both the past and future cannot really be said to exist, except as guides for which to conduct ourselves in the present. We each will take what previous generations have done, build upon it (or not), savor it (or not), die, and leave behind a memory and/or contribution. A Brief History of Meaning 200,000 B.C. -- Humankind emerges and is faced with the task of deciphering its dangerous environs, odd and morphing body, emotions, thought, desires and human relationships. People experience much, from orgasm to childbirth to death, feast and famine, all types of weather, orbs that move about the sky changing shape and color. Humans have been given no users manual. Take away: The world is confusing, dangerous and wonderful. 90,000 B.C. -- First evidence of humans extending self to sacred items, those apparently non-essential to physical well-being and survival. Perhaps this indicates that people create/seek meaning, that the quest for essence
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precedes the ability to create and share knowledge, as this behavior is now thought to exist in pre-history (pre- 3,200 B.C.) Take away: Man cannot live on bread alone 50,000 B.C. -- Humans meditate and claim direct experience of non-material reality. While this clearly infers that some humans had leisure time and chose to spend it in a manner removed from their 5 senses, it also may mean that some humans discovered a non-material plane of existence or reality. We now have some evidence that meaning can be ascribed without an object. Perhaps there are states we crave which have no physical correlate, e.g., meditation, dream, sleep, holograms. Take away: Human consciousness is variable and has a long history of being augmented through practice. 10,000 B.C. -- Humans, inspired by their own experiences or those of their sages and witches, create gods and cosmologies to point others to the nonmaterial reality, and in doing so bind these cosmologies to socially expedient ethics, which have the intentional or unintentional effect of solidifying power and influence (e.g., monotheism, feudal empire) . Leaders are then able to rationalize proximity to the non-material reality (e.g., priests and kings to God). Thus, we find first evidence of monopolization of knowledge, authority and culture to solidify power. Take away: The first cultures included a connection to the unmanifest, and used this connection to control the masses. 5000 B.C 610 A.D. -- The worlds major religions take hold, around the human potential unlocked by their idols (Jesus, Buddha, Krishna, Mohammed). Religions reach unprecedented scale simultaneously expediting spiritual behaviors (monasteries, pilgrimages, ceremonies, sacrifices, rituals), as well as oppressing unorthodox spiritual expression (inquisition, slavery, sacrifice, war). Take away: Highly spiritual men and women are deified in service of the growth and hegemony of organized religions. 450 B.C. -- Socrates empowers humans to use their cognitive faculties to understand meaning, challenge faith and undermine outmoded structure. Both he and Plato thus granted humans freedom from society or religious institutions to publicly engage with spirit, possess and share wisdom and govern. The implication is that no particular religion has the market cornered on completeness, as Socrates was able to attain at minimum a modicum (or the whole enchilada) of Enlightenment. Additionally, his death evidences that
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historically, society does not like its spirituality and wisdom willy-nilly; society wants it from its ordained gods and no one else. This tradition of killing the guru continues to this day (Jesus, Joan of Ark, Gandhi ). Take away: No religion can claim completeness or supremacy, or immunity from reason and is free for the taking despite institutional desires. 500 A.D. 1500 A.D. -- A period of intellectual darkness and cultural intolerance (The Dark Ages) contrasted by pockets of mystical excellence. Mystic traditions deepen in monasteries and caves all over the world (Sufism, Gnosticism, Kabbalah, Tantra). Although the Catholic Church distanced itself from Gnosticism and persecuted its adherents, throughout Europe the Gnostic tradition grew and deepened. Take away: Some people refuse to let institutions govern their relationship to the Divine. 1641 A.D. -- After many dormant centuries, Descartes rekindles the Socratic tradition by turning the mind upon itself and begins a cultural revolution of using reason over faith, aka the Enlightenment. With writing, knowledge and reason waxing, suddenly humankind becomes aware that she is not just an animal bound to the circumstances of biological life, but is influenced by the culture of preceding generations. Humankind also influences the future through art and science and culture, thus ontologically evolving man from temporal to transcendent. Enter homo cogniscenti, a species that creates, cultivates, learns from and spreads ideas over time. This is a revolution clearly still in progress, given the adherence to centuries old worldviews amidst the reason, science and technology driven modern world. Few of us have made an earnest audit of reality, studied the classics and crafted our own worldview and ethics. Take away: Homo cogniscenti mankind is more than a biological unit, but a collective unit and the march of human generations edified through the transmission of art, science and culture between generations. 1677 A.D. -- Spinoza articulates the possibility of a humanist ethics that can exist independently from organized religion. Following Socrates, he eliminates the social need for religion by cognitively demonstrating that social expedience (respect, order, brotherhood) may be individually arrived upon, creating the possibility for the separation of Church and State. Take away: Ethics can have nothing to do with belief in God.
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1885 A.D. -- Nietzsche proclaims God to be dead, inspires us to divorce ourselves from the ends of society/religion and become God ourselves. While this isnt a modern concept, indeed it extends back at least as far as Socrates; it is a revolutionary concept for the time. Beyond seeing the church as unnecessary, we for the first time see it as an impediment to our own spiritual growth and the evolution of a spirit-infused social structure. Take away: Each human can become God, a saint, and/or Ubermensch (Superman). 1900 A.D. -- Freud helps us see that we are not solely rational beings, rather driven by subconscious fears and desires. This is to say that the Enlightment worldview created 300 years prior (Descartes / Locke / Newton) is mechanistic and simplistically rational in light of the subsconscious drivers. Adding a whole new dimension to understanding human behavior, we, for the first time, sew the seeds of sciences irrelevance within science itself. More clearly, scientists, politicians, academics, leaders and humans of all sorts are driven by subconscious (i.e., non-conscious and irrational) drivers, undermining the validity of all of human progress and the very institutions in which we place our faith the crown, the state, universities and religions. If we are all governed by our ungovernable psyches, what merit could our sources of authority really have? Take away: We have good reason to disbelieve anything produced by a society founded on reason. 1902 A.D. -- William James publishes the first cross-cultural study of human potential, introducing the Western world to paranormal psychology and mysticism - chronicling the archetypal similarities between religious experiences. Along with Freud and Jung, William James aggregates significant data points across the globe, offering the first hints that culture is a lens upon universal capabilities in the spiritual/transpersonal realm. He brings science to bear upon Nietzsches possibility of the Ubermensch, bridging the gap between the Enlightened/saints/gurus and the Enlightenment/saintly/guru potential within each of us across the globe. Deepak Chopra and Stephen Mitchell would later resurrect and make accessible this potentiality for the modern reader through their works, respectively The Third Jesus and What Jesus Said and Did. Take away: Man documents supernormal human functioning, or powers through science. 1921 A.D. -- Jung systematizes myth and religion, characterizing human experience as archetypally inspired, in other words, we subconsciously fit
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ourselves into collective and pre-existing characters and worldviews, and introduces the mystical concept of synchronicity, whereby we can chose to seek meaning throughout our day, regardless of source, and inquire as to how it pertains to our souls unfolding in this very moment. Complementing Freuds unconscious, Jung gives us the collective unconscious. Not only do we move by our own unseen movers (within), we unconsciously conform to archetypes shared by our cultures and our species. We are not the masters of our domain in any way except that in which we falsely paint upon the surface of the unknown. We pretend we exist as reasoning entities, but we really exist as pawns of our individually and collectively unexplored interior. Our freewill, if we still wish call it as such, can either be employed to illuminate the interior of reality or enforce the false exterior of ego, and the Cartesian worldview. Take away: Life is magical, mysterious and collective; there is every reason to live in wonder and follow bliss. 1910-30 A.D. -- Einstein articulates the mutability of matter, time, energy and space. Heisenberg asserts his Uncertainty Principle we can only know one of two things at a time, a particles position OR its direction. Dark matter is first asserted by Jan Oort; it is now thought to comprise 83% of matter in the universe and 23% of its mass energy. We know shockingly little else about it. Of the 17% of mass in the universe that we can measure, we discover that even this is 99.99999999% open space. We are less physical objects and more energetic patterns. The science of quantum entanglement emerges, demonstrating that everything is connected on the physical level, establishing non-dualism / holism as more than an article of faith, but natural law. Collectively these developments demonstrate that nothing exists independently, and of what does exist, we know little more than that it is somewhat connected. This 1-2 punch combo knocked out the materialist, objectivist and dualist worldview. Despite the many cultural hangers-on, there is no religious, philosophical or scientific precedent for viewing things otherwise. Take away: The only certainty is unity. 1943 A.D. -- Psychologist, Abraham Maslow introduces his hierarchy of human needs. Built upon the preceding needs of food, water, safety, shelter, esteem and belongingness, he articulates self-awareness, transcendence, creativity and service as the utmost potential of man. Take away: Mankind is predominantly animal if there arent sufficient resources for physical well-being. Mankind is predominantly social if there are sufficient resources for physical well-being. Mankind is
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predominantly creative/spiritual if there are sufficient resources for physical and social well-being. 1946 A.D. -- Frankl, continuing the Maslovian tack, shows us that it is our nature and salvation to take up the task of meaning creation. We are meaningmaking machines, and failing to craft our own narrative leaves us susceptible to being bit players in the narratives of others. Since there is no knowledge proper, only a consensual reality now further illumined by the social and psychological sciences, Frankl demonstrates that meaning creation makes us happy, fulfilled and connected. Of course we cannot assert that happiness, fulfillment nor connection are bona fide goods, scientifically speaking, we see that they make us feel good. Take away: Man is a meaning making machine. 1948 A.D. -- Kinsey offers an unprecedented view on human behavior a very tiny portion of us are purely heterosexual, calling into question why we have an almost exclusively heterosexual cultural narrative. Although homosexuality is evidenced in all cultures from around the world, its public expression and acceptance tends to correlate with societies and cultures of great economic means. This report offers many more questions than answers, but conclusively proves that humans are able to delude themselves, via myth and custom, as to the true nature of their ontology for centuries. Take away: What society and culture assert as truth, may be 100% wrong, e.g. flat Earth. 1953 A.D. -- Wittgenstein destroys the communicability of meaning, suggesting that it is not possible to ever fully understand the words of another human, e.g. when I see a blue chair, there is no way of knowing what I see as blue is the same as what you see as blue. As regards truth, all is relative despite the certainty we feel, perceive and utilize as we go about our day. We employ a consensual reality to function, but this in no way can be considered true or Universal. This development buttressed Existentialism, a growing school of philosophy that began with Kierkegaard 100 years prior, and later, PostModernism. We for the first time begin to internalize that we will never cognitively know reality, and can only approximate, setting up some guideposts for living our lives. The first of these guideposts is that no one knows anything, yet each of us can help grow our understanding of the reality we inhabit through our interactions. Take away: As our rational understanding of reality grows, our certainty decreases, providing impetus and justification to find/create personal meaning.
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"Uncertainty is an uncomfortable position, but certainty is an absurd position." Voltaire 1960 A.D. - present -- Anthropologists, psychologists and sociologists, such as Robert Sapolsky, Laurie Santos, Jane Goodall establish that there are no endemic human qualities not shared in some manner by other animals and primates. The animal world becomes not only more alive, real and human, but in many acute areas animals outpace the development of humans. What remains solely unique to humans is that there seems to be no certain ontology, other than open-endedness that puzzled us when we entered the scene 200,000 years ago. We are suddenly just a slightly more articulate member of the animal kingdom, though we are no nearer to understanding our role in it. This presents a host of new moral questions. Unrestrained propagation is likely not a sustainable destiny for our species, however we cannot be sure. Is our self-awareness and existential uncertainty a bug or a core feature of what it means to be human? Take away: Are we worthy of survival, given the great cost of our success born by other species the poor and unborn? 1982 A.D. -- Alain Aspects Bell Test Experiments begin the documenting of the entangled nature of physical reality, defying the Einsteinian view of physics, which states that nothing can move faster than the speed of light. Oops good bye scientific method. We cannot have legitimate experiments if observer and observed and now interconnected. Relative science is still a decent field to pursue, but no longer can proclaim any absolute certainty. Take away: Science is as much a belief system, as an empirical pursuit. 1984 A.D. Walter Fischer develops the theory of Narrative Congruence, positing that humans are primarily driven by narrative with themselves as protagonists, in a story comprised of their worldview, along with other supporting characters and antagonists, with whom they fight. This theory is the psychological correlate to confirmation bias, wherein humans seek not truth but agreement. Take away: Humans make up stories and process the world and ethics through these stories. 1990 A.D. -- Csikszentmihalyi takes the baton from Maslow and Frankl, and chronicles optimal human functioning across cultures, describing the optimal psychological state as "flow' - characterized by single-minded immersion, joy, learning, creativity and rapture.
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Take away: In addition to the meaning and transcendence that Frankl and Maslow provided us as core to optimal functioning, there is also a manner of structure to our behavior and activities so that we enjoy them and become lost in them. 1993 A.D. -- Michael Murphy takes the baton from William James and Carl Jung and publishes The Future of the Body: Explorations Into the Further Evolution Of Human Nature, employing a cross-tradition, trans-science approach to exploring the upward limits of human potential. His framework curates examples of supernormal human functioning in a manner that leaves us in awe of our psychospiritual, kinesthetic, aesthetic, physical, intellectual and imaginative accomplishments. Our goal posts for what is possible as a human being are now blown open. If we are to honor the brief gift of our existence, we have to dream and plan big, beyond the reach of custom and precedent. Otherwise, we dishonor this gift. Take away: The human is illimitable. 1995 A.D. Richard C. Schwartz delivers us Internal Family Systems Model, that posits that we do not have a cohesive ego or personality, rather multiple sub-personalities evoked in different situations and contexts, with the true self or spiritual center at the core. Take away: Know thyselves. Egos are multivariant and need a thorough audit, if we are to be true to ourselves. 1999 A.D. -- Paul H. Ray and Sherry Ruth Anderson articulate the 20th centurys cultural shift towards holism, bringing into a cohesive worldview, the gifts of science, nature, family and spirituality, ushering forth a demographic term known as Cultural Creative. Borrowing values and practices from traditionals (family, god, nature, service) and moderns (progress, science, rights, art), they have created a new psychographic, choosing to live from this mess of values. They buy things that are organic, local, recycled and renewable, create culture (e.g., Burning Man) and organizations that weave the sacred and profane (e.g., REI, ClifBar, Whole Foods, EVR1, Seventh Generation, Patagonia). Also known as LoHaS (Lifestyles of Health and Sustainability), marketers believe these folks represent 12% of the US and 50% of the EU. Take away: Holism is gaining strength as the Cartesian duality dies. 1999 A.D. -- Hawken, Lovins and Lovins pen Natural Capitalism, introducing the art of inspired commerce, a systems view of globalized economy, and the catastrophic consequences of prolonging the divorce between spirit and
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matter. This gives the Cultural Creative/LoHaS psychographic a playbook for how to use commerce to effectively reach holistic goals of prosperity, balance, integrity, flow, meaning, play. Take away: The private sector leads the way in creating organizations that reflect a holistic reality. 2000 A.D. -- Ken Wilber postulates the Theory of Everything, a trans-tradition approach reuniting the interior and exterior, the singular and the plural, the good, the true and beautiful, science and spirit. Building upon the work of psychologist Clare Gravess Spiral Dynamics work, he created a cohesive model of human, spiritual, scientific, institutional and cultural development. Its Maslows Needs Hierarchy on steroids, touching and integrating every field of interest. He re-weaved the final threads of the manifest and unmanifest, continuing the colossal post-Enlightenment tantric (from Sanskrit to weave) effort begun by Aurobindo and Pierre Teilhard de Chardin. It is a weave to hold all frameworks. Ken Wilber is now the most widely translated academic author. This ToE is a bookshelf, the largest imaginable bookshelf, upon which we can place our other fields of study, realms of being, states of consciousness, organizations and cultures. It is an elegant cognitive compliment to and assertion of holism. Take away: We no longer can deny spirit in our pursuit of knowledge. We can now appreciate all narratives, states of consciousness, fields of study and value sets and see how they work together, into a true Integral Theory. 2009 A.D. -- Neuroscientist, David Eagleman gives us, Possibilianism. It states that mankind knows too little about existence (especially with respect to physics, origin of the universe, neuroscience, perception and DNA) to support a position of atheism, and far too much about existence (comparative religion and mysticism) to believe that any one organized religion is the sole possessor of truth. It is a philosophy of anything goes... at first, and then rests upon the light of reason and science to examine an assertion as either describing an aspect of reality, OR as having no explanatory power. Through his research we are now confronted with the reality that the "conscious part is the broom closet of the mansion of the brain." Take away: We know too little about the world to assert there is no God. We must continue to develop hypotheses to explain reality, the wilder, the better. Synthesis and Ethics
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So where does this leave us? Well weve established there is no Absolute Meaning that can be cognitively expressed from our efforts in physics, religion or philosophy. We stand on the shakiest grounds of physical certainty. Though it appears that gravity continues to hold us to the earth and there are other observable laws of nature, what we understand about our physical world has actually decreased the more we study it, as every answer creates a multitude of questions. Yet, we experience unison and bliss relatively predictably when we are engaged in spiritual practice, flow activities, with loved ones, in nature, through poetry, creative arts, service, and love-making. What we understand about the human experience and meaning seems to be increasing through the fields of psychology, mythology, comparative religion, sociology and mysticism, guiding an understanding of our ontology that is more connected, more narratively dependent, more multi-personality, more transgenerational, more spiritual, more open-ended and yet, despite this uncertainty, we are now given more control of the potential we realize throughout our lives. So what do we call this position? Our approach to examining the aforementioned hypotheses is not that of all or nothing, but like Wilbers model of everything, a sticky yes and, in that everything illuminates reality, is useful in a certain context and bears resemblance to other principles, forms and relationships. Tantric Narrativism Towards this end, we weave the threads of wonder in Murphys uncapped human experiment, Eagleman's Possibilianism and Jungs synchronicity, our narrative and multiple-personality ontology illumined by Frankl, Jung, Schwartz and Fischer and the Integral Theory of Wilber, Aurobindo and Teilhard de Chardin. We are thusly delivered Tantric Narrativism. It is a mode of being that simultaneously integrates, questions and creates, operating from our multigenerational, multiple-personality ontology. It is the tethering of involution and evolution, inner and outer world, reaching for the beyond within and without, to see spirit and wholeness in every situation. It enables us to be both author and critic of our own narratives and the ones that surround us in our culture and institutions. It lets us personify the different characters in our psyche. It is license to craft the largest, most meaningful narrative we can imagine, one as wild and creative as this childs. The key tenets include: 1. There is no material certainty, no grand unifying theory of physics.
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2. There is no religious or philosophical certainty that can be cognitively expressed. 3. There is no upward bound of human potential, expanding with each generations contributions. 4. Yet there are patterns that emerge and integrate all threads of this uncertain existence into a loose yet shockingly cohesive weave. 5. The human story (200k years) and cosmic story (13.75B years) are really long and all of us continue to find meaning in studying and writing it, through the discovery/creation and expression of our purpose, during our short and magical lives.

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Tantric Narrativist Ethics: 1. Humility - To account for the vastness of our ignorance, especially with respect to fields of knowledge most pertinent to our ontology (physics, psychology, neuroscience/perception, philosophy). 2. Wonder - In light of this ontological ignorance, the body of human knowledge is divided into roughly 1 part things we know and 99 parts things we do not know. The issue of dark matter is explicative in that it comprises 83% of the universe, and we have only just discovered that it exists. Thus, to stay seated in this situation, we must both humbly accept our unfortunate self-awareness and continue to wonder and hypothesize about the nature of the remaining 99%, leaving nothing off the table. We must therefore indulge in the Jungian practice of synchronicity, seeking meaning wherever, whenever and however it surfaces. This is more than a philosophy, but a call for deep living throughout our days and our whole lives; it is a call to imbue all things and moments with spirit, presence and personal meaning. 3. Creativity - This wonder is not merely a passive attitude towards exploration, but the willful assertion of our creative faculties to continue to hypothesize, to generate new theories, art, expressions, questions and syntheses. In engaging in the arts - storytelling, drama, creative arts, visual art, and studying liberal arts, wisdom traditions, spiritual practices, we relearn our creative capacities through the cultivation of metaphorical intelligence - the capability to see and create agency and story amongst artifacts and other stories. We become children again, alternating between make believe and reasoning. 4. Knowledge - As most humans have only 7 decades (+/- 2) to develop, create and learn, it is nearly impossible for any one human to consume all the existent knowledge (and yet this is still likely <1% of all possible knowledge), so we must document and network knowledge so that the aggregate of our accomplishments may do and express that which any single human cannot. We must thus orient towards multigenerational understanding, towards refining, organizing and networking our existing knowledge base, as we continue to question, examine and expand our methods of knowing beyond the cognitive, and into experimental and experiential (prayer, meditation, love, relationships, art, service, adventure/travel). The expression and transmission of this knowledge is still quite cognitive (text, video, audio), so we must not only be oriented towards knowledge we can create, but to consume and
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expand upon the knowledge created thusfar by previous generations, through schooling, reading and writing. 5. Survival -As such, the march of the 1% we know upon the 99% we do not know is dependent on longer lives and our long-term survival as a human species. Each generation benefits from the knowledge of the past, best practices for healthy living and relies on the whole of humanity to survive, as well as to thrive and add to the experience and understanding of existence. 6. Sustainability -To support the survival of the species, we must optimize the physical cycles of the economy and planet towards stasis/harmony, whereupon we do not irreparably take down nor injure the generative capacity of biosphere, but rather increase the generative throughput of the planet (physically, culturally, intellectually, socially and environmentally). It is a focus on interspecies dependence, intergenerational equity. It adopts a first do no harm approach to economic development. 7. Systems - Core to ethics 2 through 6 above is a focus on systems, or means of relatedness and interdependence. Our education should continue to tease out the relationships of the physical world and the meaning ascribed to them, such that ever more complex systems may be understood and made to function within the confines of sustainability/harmony.

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