Sorry, this entry is only available in Russian.
Too often I encounter the criticism that Ken Wilber’s work is from mind alone and it doesn’t include heart. These assumptions are incorrect. Just recently Wilber spoke about the Heart intelligence (his speech was aired during the Integral Living Room concall). Integral Life Practice includes the understanding that development of Big Heart & Big Mind awareness is an important foundation for furthering Integral awareness both individually and collectively.
There is also a critique that Wilber speaks about the Absolute as peak experiences and not about access to the Absolute in the ordinary day-to-day life. This is an astonishingly false critique. Wilber speaks about accessing the Absolute in day-to-day life in many, if not all, his works when he writes about moksha or permanent and stable spiritual realization. In Integral Spirituality and his later works (partly published, partly in print) he introduces the term dual center of gravity—vertical structure-stages and horizontal states-stages.
• Full horizontal growth through states of consciousness and awareness into the nondual (that is, horizontal, or classical, enlightenment) ideally means 24-hour ceaseless awareness (the vehicle of stable manifestation of such awareness in the traditions of, say, Buddhist Hinayana, Mahayana and Vajrayana is the being which mastered the integral practice of perfections, or paramitas).
• Full (so far) vertical growth through structures of consciousness (that is, vertical, or structural, enlightenment) means development into and through transpersonal or transmental levels of consciousness. In the cognitive intelligence it is stages beyond vision-logic; in the ego development line it is various emergent stages beyond construct-aware etc. This means descending of the structures of higher mind, illumined mind, overmind, and supermind. Transpersonal structures of consciousness are characterized by the integration of components of spiritual states as permanent and stable structural realizations in daily “ordinary” life.
Full enlightenment, therefore, involves full access to ever-present nondual awareness from the structures of overmind and supermind. This is an enormously difficult achievement which at this stage in human evolution can be tackled primarily by people of heroic inclinations or those whose fate led them to manifestations of grace (it is thought that the probability of such grace is increased with accumulation of beneficial merit). However, the way to these potentials is open to all people who feel the call from within their depth.
It is also claimed that Integral theory, as a “head knowledge,” is too abstract and doesn’t help in daily life. Integral theory helps in the situations of daily and ordinary life by giving a navigation map and a comprehensive View, by pointing towards the necessity to integrate the mind and the heart and to develop virtues and the capacity to hold and transmit greater wisdom and compassion. It also helps to choose various practices of reality enactment according to the relevant range of the spectrum of consciousness-and-being.
I had a lucid dream today. At first I dreamt that I am traveling through dimensions and enter one dimension where you have to hold magic sticks in order to protect yourself from some demons and self-forgetfulness. So, I walk around this dimension, there is a party dinner, and I see many people I know (who hold their own magic sticks). I eat food and look around and enjoy the time. Then I go to a dinner table and sit there on a chair. In front of me there is a man who brags about that he is going to go back to meditate to his cave once again. I ask him about the stage of his meditative practice and what he can say about the highest yoga tantra. He responds with some kind of non-sense, so I become aware that such a non-sense (and everything that’s happening around) can occur only in a dream. With astonishment and curiosity I realize that everything that happens around is happening within me and my dream. I start to meditate (deconcentratively) looking into the face of the man in front of me. Then I lose my interest in him and think that this moment can be used for practice. I look away, sit on the floor and start to meditate, and hear some kind of heavenly mantra singing. The mantras are sang in my native language, Russian, with angelic voices, so I think: aha, this is how if feels—to hear mantras as someone who fluently speaks/understands, say, Sanskrit. The meaning of the mantras is comprehensible and it is flowing in my consciousness. The mantra that I heard sounded as a very beautiful repetition of one single word: “Happiness, happiness, happiness…” Alas, this doesn’t last long enough, and in the meditation I didn’t get into the deep dreamless sleep (which was my aim)—I woke up instead.