Skip to main content
Article thumbnail
Location of Repository

Ken Wilber's Spectrum Model: Identifying Alternative Soteriological Perspectives

By Leon Schlamm

Abstract

I identify two problematic strands of Wilber's transpersonal theory. First, I question Wilber's claim that his spectrum model is supported by the materials of all the world's major mystical traditions. I argue that his integral, hierarchical perspective privileges some traditions but distorts others. Drawing heavily upon Andrew Rawlinson's recent, taxonomic study of mystical traditions, which identifies four authentic routes to spiritual emancipation (Cool Structured, Cool Unstructured, Hot Structured and Hot Unstructured), I argue that while Wilber's model, itself Cool (the source of spiritual liberation lies within oneself) and Structured (developmental, hierarchical), provides a valuable cartography of transpersonal structures and states of consciousness, it cannot adequately handle the materials of the alternative, soteriological paths of Hot traditions (emphasizing the numinous, and as other than oneself) and Unstructured traditions (affirming that there can be no gradual, or progressive, spiritual development at all). Second, and more cursorily, I argue that it is Wilber's Cool Structured perspective that informs his categorisation of Jung as an elevationist. I try to demonstrate that Jung's psychic model of the conjunction of opposites is a Hot Structured one, which provides an alternative, soteriological path for persons whose spiritual needs are different from those addressed by Wilber

Topics: B
Publisher: Academic Press.
Year: 2001
OAI identifier: oai:kar.kent.ac.uk:11270

Suggested articles

Citations

  1. (1996). A Brief History of Everything.
  2. (1998). A More Integral Approach’,
  3. (1992). Autobiography of an Awakening.
  4. (1998). Bringing Awareness Back Home: Toward an Integrative Spirituality’,
  5. (1993). Civilised Shamans: Buddhism in Tibetan Societies.
  6. (1975). Comparative Religion: A History.
  7. (1974). Cosmology and Modern Science’,
  8. (1998). Developmental and Evolutionary Synthesis in the Recent Writings of Ken Wilber’,
  9. (1975). Exploring Mysticism.
  10. (1983). Eye to Eye: The Quest for the New Paradigm.
  11. (1993). Gathering the Light: A Psychology of Meditation.
  12. (1991). Grace and Grit: Spirituality and Healing in the Life and Death of Treya Killam Wilber.
  13. (1969). Hindu and Muslim Mysticism.
  14. (1991). Holy Madness: The Shock Tactics and Radical Teachings of Crazy-Wise Adepts, Holy Fools, and Rascal Gurus.
  15. (2000). Integral Psychology: Consciousness,
  16. (1998). Jung’s Ambivalent Relationship to the Hindu Religious Tradition: A Depth-Psychologist’s Encounter with ‘‘The Dreamlike World of India’’ ’,
  17. (1974). Kabbalah: An Introduction and Illumination for the World Today.
  18. (1998). Ken Wilber and the Future of Transjpersonal Inquiry: An Introduction to the Conversation’,
  19. (1998). Ken Wilber’s Spectrum Psychology: Observations from Clinical Consciousness Research’,
  20. (1988). Kundalini Energy of the Depths: A Comprehensive Study Based on the Scriptures of Nondualistic Kasmir Saivism.
  21. (1996). Living Liberation in Sankara and Classical Advaita: Sharing the Holy Waiting of God’,
  22. (1992). Mystic Union: An Essay in the Phenomenology of Mysticism. doi
  23. (1960). Mysticism and Philosophy. London: Macmillan. Trungpa,
  24. (1961). Mysticism Sacred and Profane: An Enquiry into some Varieties of Praeternatural Experience.
  25. (1961). Mysticism: A Study
  26. (1981). Mysticism: A Study of its Nature, Cognitive Value and Moral Implications.
  27. (1999). One Taste: The Journals of Ken Wilber.
  28. (1981). Problem and Agenda’, in The Other Side of God: A Polarity
  29. (1971). Psychological Types. Collected Works,
  30. (1997). Psychotherapy and Spirit: Theory and Practice in Transpersonal Psychotherapy.
  31. (1958). Reasons and Faiths: An Investigation of Religious Discourse, Christian and Non-Christian.
  32. (1991). Rudolf Otto and Mystical Experience’, Religious Studies 27:389–98.
  33. (1995). Sex, Ecology, Spirituality: The Spirit of Evolution.
  34. (1995). Shadows of the Sacred: Seeing Through Spiritual Illusions.
  35. (1932). Spectrum Model 37 -
  36. (1998). Tantra: The Path of Ecstasy.
  37. (1996). The Alchemical Body: Siddha Traditions in Medieval India.
  38. (1997). The Book of Enlightened Masters: Western Teachers in Eastern Traditions. doi
  39. (1988). The Ego and the Dynamic Ground: A Transpersonal Theory of Human Development.
  40. (1997). The Eye of Spirit: An Integral Vision for a World Gone Slightly Mad.
  41. (1923). The Idea of the Holy. Trans. by
  42. (1998). The Mandala of Awakening’,
  43. (1981). The Occult Establishment.
  44. (1998). The Pre/Trans Fallacy Reconsidered’, in Ken Wilber in Dialogue: Conversations with Leading Transpersonal Thinkers,
  45. (1981). The Rig Veda: An Anthology. doi
  46. (1997). The Sacred Heritage: The Influence of Shamanism on Analytical Psychology.
  47. (1986). The Spectrum of Development’, ‘The Spectrum of Psychopathology’, ‘Treatment Modalities’,
  48. (1969). The Structure and Dynamics of the Psyche. Collected Works,
  49. (1985). The Vision of Cosmic Order in the Vedas. doi
  50. (1981). Up from Eden: A Transpersonal View of Human Evolution.

To submit an update or takedown request for this paper, please submit an Update/Correction/Removal Request.