I’ve been charting the connection between integral spirituality and the mythopoetic men’s movement for a while now. In short, integral spirituality, for all its desire to transcend and include, does little more than include the men’s movement, with all its problems.
Another recent example of this is Joe Perez’s article, ILP and Men’s Shadow Work: A Powerful Combination, in which he puts the integral framework in dialogue with Robert Bly, Robert Moore, Douglas Gillette, The ManKind Project, and their use of myth and archetypes. I don’t know why integral types continue along this path, as it is a clear example of Wilber’s own elegantly-formulated pre/trans fallacy. Even if one buys into the whole notion of the integral, there is nothing integral here: even Wilber states, “Jungian archetypes…are for the most part … magico-mythic motifs”; i.e. pre-rational. To talk about “men’s work” in these terms is to fall foul of elevationism in the pre/trans fallacy. I talk about this at some length in Numen, Old Men, for those interested in finding out more.
As time goes by I believe it is becoming clear that large areas of integral thought fall foul of the pre/trans fallacy. Aside from gender, which I have written about, I would also include the integral presentation of politics and economics: I write about this in a new article, Lohas and the Indigo Dollar: Growing the Spiritual Economy, forthcoming in New Proposals: Journal of Marxism and Interdisciplinary Inquiry. It wouldn’t surprise me at all to discover there were other areas of integral thought which are far from trans-rational in disciplines in which I have no experience.
Such blind spots in integral thought make its viability increasingly problematic. The Integral Emperor has been wearing no clothes for some time now: I feel for his followers as this becomes evident to all.