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Sex, Ecology, Spirituality: The Spirit of Evolution, Second Edition ReviewEmerson wrote of Shakespeare, "his mind is the horizon beyond which, at present, we do not see," and the same may be said of Ken Wilber. Wilber wrote SEX, ECOLOGY, SPIRITUALITY (hereafter, "SES") during a "three-year silent retreat"--"I lived the hermit's life; I saw exactly four people in four years," he recalls (p. xii), and in SES he lays the foundation for his integral philosophy, which he develops more fully in his subsequent books. Wilber was seeking "a world philosophy," in writing SES, he explains. "I sought an integral philosophy, one that would believably weave together the many pluralistic contexts of science, morals, aesthetics, Eastern as well as Western philosophy, and the world's great wisdom traditions. Not on the level of details--that is finitely impossible, but on the level of orienting generalizations: a way to suggest that the world really is one, undivided, whole, and related to itself in every way: a holistic philosophy for a holistic Kosmos: a world philosophy, an integral philosophy" (p. xii).
In SES, Wilber unfolds "a broad orienting map of men and women's place in the larger Kosmos (of matter, life, mind, and spirit)" that "naturally touches on a great number of topics that have recently become 'hot,' from the ecological crisis to feminism, from the meaning of modernity and postmodernity to the nature of "liberation" in relation to sex, gender, race, class, creed; to the nature of techno-economic developments and their relation to various worldviews; to the various spritual and wisdom traditions the world over that have offered telling suggestions as to our place in a larger scheme of things" (p. 6). SES is a "cry of anger and anguish" (p. xxiii) against homogenized "flatland" paradigms, and is likely to alarm ecophilosophers, feminists, and fundamentalists, alike. We are on the "verge of planetary transformation" (p. 204), and Wilber is investing his hope in the "integrative power of vision-logic." He writes, "it is vision-logic with its centauric/planetary worldview that, in my opinion, holds the only hope for the integration of the biosphere and noosphere, the supranational organization of planetary consciousness, the genuine recognition of ecological balance, the unrestrained and unforced forms of global discourse, the nondominating and noncoercive forms of federated states, the unrestrained flow of worldwide communicative exchange, the production of genuine world citizens, and the enculturation of female agency (i.e., the integration of male and female in both the noosphere and biosphere)--all of which, in my opinon, is nevertheless simply the platform for the truly interesting forms of higher and transpersonal states of consciousness lying yet in our collective future--if there is one" (p. 192). Wilber covers a lot of ground in SES, making it difficult to summarize. Immensely challenging at times, and drawn from "voluminous research material," at the center of Wilber's philosophy, "surfaces extend; interiors intend--it's still almost as simple as that" (p. 134) he explains. "Going within = going beyond = greater embrace" (p. 263). SES should be read and then reread as an essential, visionary handbook for the new millennium.
G. Merritt
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