Evolution of consciousness in responses to terrorist attacks: Towards a transpersonal theory of cultural transformation.

Abstract

Through the analyses of responses to attacks to September 11, the authors interpret trauma as a catalyst of transformation of cultural consciousness and American self, and articulate the foundations for a transpersonal theory of cultural evolution. Accounts feature positive values, humanistic and spiritual aspirations, direct intuition of the evolution of consciousness, and the instances of new type of integral consciousness identified with both oneness and multiplicity. Authors use the theory of emergent evolution of Sri Aurobindo and Gebser, and the spiritual psychology of Ibn-Arabi, as opposed to positivist and critical theory evolutionary perspectives. Imaginative responses to complexity and trauma, refocusing attention on spiritual values, and transpersonal dialog are indicated as components of the new cultural strategies.Focusing on transformative experiences that have emerged out of the trauma and conflict of September 11 (9/11), we find signs of a cultural transformation of consciousness and propose to articulate the foundations for a transpersonal theory of cultural evolution. In emphasizing instances of integral consciousness and the spiritual aspects of responses to 9/11, we are not devaluing mourning, fear, anger, or the national pain of loss. However, as researchers we cannot deny the evidence of another class of phenomena in the aftermath of 9/11, such as complex spiritual, imaginative and transformative. These experiences can also be described as transpersonal, sacred, altruistic, and positive. This document is copyrighted by the American Psychological Association or one of its allied publishers.This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

Toward a Psychology of Social Change: A Typology of Social Change

“…Similarly, in their book entitled Changing European Identities , Breakwell and Lyons (1996) discuss the mechanisms associated with change in identities in the context of the development of the European Union and refer to a loss of national identity. This change in cultural identity is similar to what Wall and Louchakova (2002) describe as a “shift in the cultural collective consciousness” (p.253). This consists of a change in the American self and the emergence of new selves, more independent and alive in the context of change (see also Neves and Caetano, 2009; May, 2011).…”

“…They need to adapt to the inconsistent model their societies are projecting, which leads to “socialization ambiguity” (McDade and Worthman, 2004, p. 49). Because social change brings uncertainty in society, it can affect many aspects of individuals' lives such as family relations (Noak et al, 2001), and aspects associated with the self such as “emotions, values, perceptions, identity” (Wall and Louchakova, 2002, p. 266).…”

“…As DSC entails a re-definition of values, norms and relations, individuals can no longer rely on their habits and routine; they need to learn new skills and new definitions and more challengingly, unlearn the old ways of doing things (Nadler and Tushman, 1995; Tomasik et al, 2010). Consequently, DSC is described as a painful and confusing experience for individuals (Hinkle, 1952; Lapuz, 1976; Nadler and Tushman, 1995; Kohn et al, 2000; Wall and Louchakova, 2002; Rioufol, 2004; Hegmon et al, 2008). …”

9/11 Impact on Teenage Values

“…Research by Levy et al (2002) implied that right after the terrorist attack volunteerism swept the nation and research by Alper (2002) and Wall and Louchakova (2002) reported a cultural transformation had taken place producing more openness with others and a desire for spiritual unity. Brothers (2003) explained that these attitudes and behaviors were attempts by teenagers and adults to reestablish continuity, safety and security into their lives.…”

On Advantages of the Clear Mind: Spiritual Practices in the Training of a Phenomenological Researcher.

“…Dissertation research in transpersonal psychology addresses a wide variety of topics on the boundary between psychology and spirituality, which brings new challenges to phenomenological research methods. Examples of research topics in transpersonal psychology include psychosomatic mysticism (Louchakova & Warner, 2003), spiritual experiences induced by cultural trauma (Wall & Louchakova, 2002), dream yoga (Stefik, 1999), nonordinary states of consciousness in multigenerational family patterns (Little, 2004), science as a path to God (Kuhar, 2004), and the meditative practices of selflessness (Carey, 2004). Focus on spirituality as lived experience aggravates the complexity of phenomenological analysis by several factors.…”